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COPYRIGHT DEPOSIT. 




Yours Truly, WILLIAM TELFER. 



LOYALTY TO GOD 



f?Q EarQCSt Word with tbose w^o are SiQcerely 
See^iog to be Rigbt witb God cod Moq. 



BY 



WILLIAM TELFER, 

A Member of the Indiana. Conference, 
Bloomlngton, Ind. 



"This above all,— to thine own self be true. 
And it must follow, as the night the day, 
Thou canst not then be false to any man." 



PENTECOSTAL PUBLISHING COMPANY, 
LOUISVILLE, KY. 



^Ni 



ILfSRARYof CONGRr.SS 
I Two Conies Received 

AUG 22 1906 

/^ooyriut*^ entry 

'"CLASS C{^^ y:d~ No, 



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Copyrighted, 1906, by William Telfer. 



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— #,.»i^^S^V3— 



TO MY \A/1FE 

Wh)o h)as bccQ true aod io syn^pat^y 
witb roy h)un)ble, aod, io soiT)e re- 
spects, difficult roioistry. 



— c~^j^i|s^>^* 



CONTENTS PAGE 

His Test 7 

A Yea^r of Trial 12 

Un'scripturrai MaTriages 28 

MaTrying an In'fidel 32 

Scriptural Divorce 37 

One Woimanf^s Infiuenice 42 

Too Gr-ooid For Wliiske}^^ 45 

"The Saloon^ Don't Hurt Me'' 49 

The Preacher's! Politics 51 

TobaceO' and' Health 54 

Character Aboye Money 56 

Tobacco and Holiness 58 

A Maiia,ged Coniscience 60 

Sunday Observance Under Difficulty 63 

Church Members and Suniday Eixcursions 68 

The Blessedlieeis of Giving 71 

Paying the Tithe 75 

Covetousnietss 77 

A Eich Poor Man 85 

Making Money for Grod 88 

A Novel Reaidter's Experience 93 

An Inifidel Hypocrite 95 

Confession and Eestitution 97 

Get Eight With God 100 

Future P'unishmenft 103 

The Kind of Eevivals N'eeded 110 

How to Promote Eevivals 112 

Cionservin'g the Eesults of Eevivals 115 

Conversion's the Year Eound 117 

Pastoral Evangelism 119 

Special Evanigelism. 122 

F'aithful Preaching . ., , 124 

Ministerial Coura^ge 134 

The Minister as a Man 140 



Grade of Appointments 146 

Young Men and the Ministry^ — I 149 

Young Men and the MMstry — II 151 

''Of A^o' Eeputation'' 15-i 

One Sm^all Ohureh 158 

The Sheep Among Wolves 162 

Building Costh^ Churches 164 

Decadence of the Country Churcli 167 

A Eemedy for the 'Starving Country Church 172 

Worldliness 178 

Holiness and the Church 189 

Exercising Church Discipline 193 

Why Men. Do Not Attend Church 198 

Why Men Should Eegukrly Attend Church Service . 201 

Prayer Answered -. 203 

Why Prayer is Xot Answered 207 

Prayer and Politics 209 

Persecution . 212 

Grieving the Holy Spirit 226 

Use of Holiness 231 

Oideon's Band 234 

The DeviPs Side Ttack 239 

The Kingdom First 241 

A Love Lesson 243 

A Eight Spirit 246 

Lights in the World 249 

Living but Dead 251 

Jesus Teaehing Faith 253 

To Professors of Holinessi 258 

Prejudjice ,. . . . ...264 

Judge Not 268 

Danger SigTi.als 275 

Christian Testimony ■ . . . . 280 

The Tongue 283 

Silence is Golden 287 



INTRODUCTION. 



This book is life not literatuxe. Its origin is the heart 
rather than the head. It grows out of convictions, strag- 
gles and prayers to know and live the right life. It repre- 
sents faith in Ood and victory through faith. The chap- 
ters have appeared in religious and other papers. Many, 
in this form, have had wide circulation. They are intro- 
duced here essentially unchanged. 

The writer regards them as a series of tracts on im- 
portant, practical problems of heart, conscience and life. 
The chapters are placed in this more permanent form for 
the same reason that the writer preaches — to reach men. 
The conviction to preach and to write are one, and he sin- 
cerely trusts that both are of the Lord. 

May the truths which have deeply touched his own 
heart, life and ministry inspire others to "follow peace 
with all men, and holiness, without which no man shall see 
the Lord.'^ W. T. 

Bloominigton, Ind., May 29, 1906. 



CHAFT'ER I. 



HIS TEST. 

The day clerk of a large xailroad hotel handled thous- 
ands of dollars for hie employers, who had no way of 
knowing what the receipts upon any day should be. 

The clerk must be trusted. If honest all was well. If 
dishonest his employers suffered^ till he was found out, 
then he might suffer. 

Occupying the position two years he had the confidence 
of his employers, who gave substantial evidence of their 
favor in increased salary. 

The few mistakes in his accounts^ or in handling money 
proved his honesty and painstaking effort and served as a 
bond of confidence between him and hie employers. 

The members of the firm had been partners for years. 
They had grown rich and old together. 

One, we shall name Mr. Blank, had two sons. The 
elder, employed as Superintendent of the concern, repre- 
sented his father. The younger was idle, spending his time 
around the hotel and was naturally restless. 

The two brothers seemed to think that the younger one 
might, as well, fill the position of clerk. And they set 
their hearts on getting it. 

'They made the clerk's position unpleasant. Related as 
they were to their father and the business their imperti- 
nences could not easily be resented. For was he not 'son 
and brbther ? And would not father and brother gladly 

7 



8 . Loyalty to God. 

aesociate him with them in business? So he was not re- 
strained. 

They fumbled in the money drawer, tumbled upside 
down receipts and bills in the safe, questioning, "what is 
this," and "what is that?" 

And they found fault. Sometimes they had cause and 
often they had not. But they were irritating as mosqui- 
toes are irritating. 

But the crisis came in what follows: 

The clerk had charge of the income of the hotel, in- 
cluding the night receipts from all departments, and was 
book-keeper. The lunch room, news stand, and hotel 
proper, were open all night to accommodate passengers ar- 
riving on night trains. 

The money taken during the night was placed in a 
drawer, which the clerk received in the morning. 

Having entire charge of his department he was some- 
what careless about taking the proceeds of the night soon 
as he came on duty. He sometimes waited late in the 
morning before taking account of it. 

On this particular day the noon hour had nearly ar- 
rived when he went to the drawer for the envelope contain- 
ing the cash received during the night. 

To his surprise it was missing. Though he tumbled 
everything around in the search it was not found. Was 
the money lost ? Had it been stolen, or had the night clerk 
forgotten to leave it in the drawer? 

He awakened the night clerk, who said the money was 
wrapped in a brown paper and placed in the drawer as 
usual. But it could not be found. 

What must he do? Should he replace the money out 
of his own pocket? Should he make it up out of money 
from other departments over which he had entire control. 



Loyalty to God. 9 

and say nothing? Or should he frankly confess that the 
money was lost, and ask what to do? These things passed 
through his mind as possible solutions of the problem . 

At times of warmth the imagination acts with light- 
ning speed. Among other suggestions that came to the 
clerk's mind, he suspected the superintendent of taking 
the money. The suspicion gained ground as he remember- 
ed seeing him around the money drawer during the morn- 
ino". 

Hjis motive could not be known. The clerk had al- 
ways been prompt to act upon suggestions he might offer. 
He did not suspect him of covetous motives or theft, but 
thought him capable of pla3dng a practical Joke. He knew 
that he wanted his brother in the clerkship, and divined 
that he would be willing to work a scheme to get him there. 

Noon was a busy hour. Trains from all directions 
stopped for dinner. 

When not occupied the clerk was exercised over ihe 
missing money. His suspicion of the superintendent seem- 
ed so well founded that he looked upon him with contempt, 
even disdaining to talk with him about it. 

Between the arrival of trains, a lull occurred in busi- 
ness, when the clerk went to the room of the proprietor 
whom he more particularly represented, to explain the loss 
of the mone}', but found him suffering aa attack of gout, 
and not in a good humor. "I don't know, or care anything 
about it/' said he, "make it right with the superintendent." 

It might be proper to explain that the partner, whom 
we name Mr. Frank, had previously taken the clerk into 
his confidence saying: "Mir. Blank is satisfied with you, 
but would be willing to have his son take your place. And 
we have offers from rich men who would be glad to have 
their sons learn the hotel business. We can get them for 



10 Loyalty to God. 

much less salary than we pay you : But Mr. Blank has one 
son in the business and I want you to represent me. We 
believe you are honest and I want you to understand that 
you are a fixture.^' 

However, receiving no enoourageni'ent at a time when 
he very much needed it, he was throws upon his own re- 
sources and thought, "It is not worth while to play the 
fool, I would better have this out with the superintendent, 
and must see him.'' 

Humbling his proud heart, he studied his approach, 
believing that if he met the superintendent in a wrong 
spirit or bunglinglyj he might deny any knowledge of the 
money, and once committing himself, would never ac- 
knowledge the truth. He concluded it best policy to frank- 
ly state the facts. 

Cordially received at his room, the clerk began to say 
that the night money was lost; that the night clerk said 
the receipts wore twelve dollars. He promised, however, 
to make good the loss, since he might be to blame in not 
getting the envelope soon after coming on duty. 

He had not gotten well started, when the superintend- 
ent, fumbling in his pockets, brought out a bunch of brown 
paper, and in a confused way said, I found this some- 
where down there. I don't know what it is. Maybe this 
is it," handing the package to the clerk. 

^TTos," said he, '''^this is it, and the joke is on me. I 
have been careless and deserve the rebuke." 

"Oh, I do not mean it that way," said the superintend- 
ent. "I did not know what was in the package." 

"That is all right," said the clerk, with an air of cour- 
teous independence. "I understand perfectly, and will im- 
prove" — and bowed himself out. 

He had not been long in his office when the superin- 



Loyalty to God. 11 

tendent entering began apologetically to talk about the 
package. But the clerk, whose sense of honor had been 
deeply, touched, insisted that he was able to take a hint and 
would improve by the experience. 

From 'this time the clerk was treated with considera- 
tion. The brothers made no more efforts to find fault. 
And he remained in his position until, by his own choice, 
he entered another field — ^his lifers work. 



y/ 



OHAPTEEIL 

A YEAR OF TRIAL. 

' His eleven years in the ministr}^ had been visited with 
revivals, and he had added to the church rolls. His salary 
had been "uniformly paid, and the benevolences of the 
church were carefully looked after. He had gradually im- 
proved in the class of his appointments and was considered 
a rising young preacher. 

But he w^as not satisfied. He had a hunger of soul, a 
dearth of spirit that was disappointing. With ambitions 
not Christ-like and motives mixed his very efforts to save 
souls were tinctured with the desire to win success and 
recognition. 

Heart sick he humbled himself at the altar of the 
church, and received assurance of God^s regenerating grace 
which caused him great rejoicing. 

HEART SEARCHING. 



A work of heart searching followed, in which he made 
a consecration of his reputation, money, friends and life 
for all time, at whatever cost, to the Lord. He prognised 
to preach heaven, hell and holiness as he found the truth 
in the Bible. The consecration was not easily made, nor 
was it completed in a moment. Weeks were occupied in 
{he heart-searching process. But he came to the point 
where he trusted the blood of Jesus to cleanse him from 
all sin. 

12 



Loyalty to God. 13 

In this spirit he went to his new field, meanimg in a 
way that would be honored in bank or on exchange to do 
the will of God. He saw that while it is easy i^o break step 
with God, men can walk with him in righteousness and 
true holiness all the clays of their lives. 

HIS NEW FIELD. 

His appointment in 'a beautiful town contiguous to a 
Jarge city, was composed of sprightly people who proposed 
to keep pace with the city churches. And so they imitated 
their worldly waj's. The social outranked the pra3'er meet- 
ing; the church theatrical was more popular than the Sun- 
day congregation. Ladies worked in the festival who did 
not testify to God^s saving grace. The social and literary 
was their department of church work. Perhaps tliey 
thought that old fashioned Methodists had talents for tes- 
timony and prayer that did not belong to this more cul- 
tured age. 

A SALOON DRUG STORE. 

The pastor was not long in his field until he learned 
that a leading member, who was the proprietor of a drug 
store, sold liquor as a beverage, and had been suspected of 
the practice for thirteen years. He had been before the 
official board of his church at different times. 

After his first round of visits the pastor called upon 
this member, and requested him to be careful in handling 
the dangerous drug. Laughing, the member said. ^^Oh 
yes, they have been talking to 3'Ou. They always talk to 
the new minister. You can believe them if you like." 
The pastor assured him that he desired only his welfare 
and the prosperity of the church. 



14 Loyalty to God. 

Performing bis work the unwelcome news of injuries 
this mem'ber was doing constantly came to him. After a 
few months he again told the member what was common 
talk about him and his business, and advsied him to give 
up his class of young men in the Sunday-school ; assuring 
him that, with the evil reports which would not down, he 
would do more good not to teach. The important member 
replied that he had often thought of it. Placing his hand 
on hie shoulder, the pastor said in a kind voice, that could 
not be mistaken, he believed it would be best. 

At this point in the conversation the druggist asked 
who was talking about his business. The pastor replied, 
'^^All classes: in and out of the chunch; high and low; 
rich and poor; friends and enemies, believe that you sell 
liquor without license, and that you have done so for 
years." 

THE PASTOR INTERVIEWED. 

A few days later the pastor, sitting in his study, was 
waited upon by two official members. Tlie}^ were conser- 
vative, respectable men in the community. 

After the civilities of the morning, they laid before 
him the wTitten, resignation of the trustee and Sunday- 
school teacher, and asked for a meeting of the official 
board to consider the reports against him. 

The pastor replied that the board of trustees was the 
body to act on the resignation as trustee, and the Sunday- 
school board on his resignation as teacher; that nothing 
legal could be done by the official board. But he yielded 
to their demand to call the whole officiary to examine the 
case. 

They also demanded the names of those who had in- 



Loyalty to God. lo« 

formed him of the liquor selling^ saying, ^Tiis enemies are 
tndng to break him down, and other denominations, 
jealous of out prosperity, would be glad to see us in a 
muddle." 

The pastor was not free to divulge the names, as the 
information was not to be made public. Theirs was rath- 
er a wail of sorrow and disgust that a prominent mem- 
ber should play the h}'pocrite and dupe the church while 
the eyes of the community were open to the foul play. 

But he promised to see the persons, and if they were 
willing their names should be known. "But we demand 
the names," they said. "I cannot give them," he said.. 
•'But we caane to get them, and will have them." "I^o,^^ 
he replied, ^'T come into (possession of facts and no one 
Tviay know the informants. The law will not require a 
minister or priest to divulge secrets that come to him in 
his official capacity." 

"See," said they, "what you have gotten yourself into." 
"I am not sorry of my course. I promised G-od to be true 
arid not whitewash this violator of law, as has been done in 
other years. Whatever afflictions attend my course, even 
to the extent of resigning my churchy I told the Lord that 
I would trust him, and if the worst came it is as near- 
heaven from this city as anywhere." 

He asked if the committee desired the persons who had 
complained invited to the meeting. They agreed that it 
might do. For they had said that the reports were injur- 
ing him, and if not stopped, some people would answer be- 
fore the court. 

The pastor was glad that the druggist would go to the 
bottom of the trouble. This would increase respect for 
him. He owed it to himself to stand right before the com- 
munity. The interview lasted nearly two hours. 



16 Loyalty to God. 

THE PASTOR AND HIS WIFE IN PRAYER. 

The pastor and his wife alone knelt in prayer. They 
asked God to place the persons who had complained in his 
power^ so that they would consent to be kno^-n ae being 
dissatis'fied with the church in retaining in the lead one 
who held the discipline of his church in contempt. 

As they prayed, the conviction deepened that those who 
were anxious for reform should be brought out of their 
hiding places, and made to stand openly upon their merits. 
For the case had assumed such shape that the pastor 
should not bear the brunt of sins indulged by the church 
long before he became the preacher in charge. He deter- 
mined that they shonld be known. And earnestly prayed 
God to honor their faith. 

It is difficult in a small town for the people to stand, 
even for the right, against a prominent man or a clique 
in church, or politics. They usually train together. But 
to the praise of God be it recorded, these persons consented 
to attend the meeting, and state their grievances in the 
presence of the accused. 

A MEETING TO INVESTIGATE. 

Fearing that they might be prevented from being 
present, he took precaution to secure their written tes- 
timony, to the effect that this church member sold intox- 
icating liquors in quantities less than a quart, between cer- 
tain years, contrary to law, and in some cases against their 
express commands, causing their friends to be drunk, 
or injuring their families. 

A leading official member, who was a physician, and 
"the power behind the throne," was one of the druggist's 



Loyidty to God. 17 

drinking patrons. He said, "The cammittee made a mis- 
take in permitting the complainere to attend the meeting/' 
His wife said, '^he doctor was so- trouibled about it that he 
spent a sleepless night." 

The night for the meeting found no absent members. 
A number of the informers also w-ere present. 

When the meeting was called to order the physician de- 
manded to know why persons not memjbers of the board 
were there. 

"They are here by consent of the commiittee, who w^ait- 
ed on me/' said the pastor. The physician thought the of- 
ficial board was able to attend to its affairs. 

"These persons are not forcing their presence, but are 
here at the inyitation of the committee to giye important 
information touching the good name of one of its members 
and the welfare of the church." 

But by consent they filed out as unnecessary adjuncts, 
though representing the most spiritual members of the 
church. 

The pastor opened the meeting by reading Paul's 
charge to Timothy : "Preach the word ; be instant in seas- 
on, out of season; reproye, exhort wdth all long suffering 
and doctrine. For the time will come when they will not 
endure sound doctrine; but after their ow^n lusts shall they 
heap to themselves teachers haying itching ears. And they 
shall turn away their ears from the truth, and shall be 
turned unto fables. But watch thou in all things, endure 
afflictions, do the w^ork of an eyangelist, make full proof 
of thy ministry."— Titus 4 :l-8. 

He urged the need of a clean church. A low standard 
of righteousness causes the ungodly to hold the church in 
contempt and go without rebuke down to hell. 



18 Loyalty to God. 

THE DISCIPLINE ON TEMPERANCE. 

He also read the discipline which forbids drunkenness,, 
buying, or selling spiritous liquors, or drinking them, un- 
less in case of extreme necessity. Paragraph 30 : "The 
buying, selling or using intoxicating liquors as a beverage^ 
signing petitions in favor of granting license for the sale 
of intoxicating liquors, becoming bondsmen fox persons 
engaged in such traffic, renting property as a place in or on 
which to manufacture, or sell intoxicating liquors.^' 

He then took from his pocket the written statements of 
the persons who were denied the privilege of being pres- 
ent, and read them one by one. 

TESTIMONY. 

'Much of the testimony would not stand in a court, be- 
cause the best people who witnessed knew only by the con- 
fession of friends of the druggist's liquor selling. They 
may have come home drunk, or their families may have 
suffered. And while morally certain that the official sold 
liquor, they had not seen him in the act, and so, in the 
eyes of the law, they were not competent witnesses. 

. The worst elements of society testified what they knew^ 
but being the "worst elements,'' their word would be 
doubted because they were the lower classes. But they were 
made worthless by drink. ^ 

The pastor urged the church to rid itself of an evil that. 
made it a by word and hissing atmong the vulgar crowd, 
and a grief inexpressible to God's people. 

The druggist confessed that he made mistakes, but ex- 
plained that the physicians prescribed whisky for la-grip. 
When his old customers complained of la-grip, and the di- 



Loyalty to God. 19 

&€ase was prevalent, he did not compel t-hem to get a pre- 
scription, but gave them whisky, as he knew the doctor^- 
would do. But promising to obey the discipline, which 
had been carefully read and expounded in the meeting, his 
offenses were passed over. - 

It was suggested that as the investigation was known 
to the public, the pastor would better state to the congre- 
gation what had been the official action. 

Preceding the Sunday morning sermon, the pastor, al- 
luding to the meeting of the; past week, said: "The drug 
business is difficult to conduct. Our brother acknowledges 
making mistakes, but promises to obey the discipline." 

The liquor selling trustee was present with his elegant 
family, and immediately arose, saying: "You leave tr.e 
shadows upon me." 

RISE AND EXPLAIN. 

"Please explain the situation fully," said the pastor. 

The physician said : "I want this congregation to un- 
derstand that the official board stands by Brother ." 

"That is true," said the pastor, "make that plain." 

Another, addressing the pastor, said : "I will not be 
quite satisfied unless you acknowledge that you made a 
mistake." 

"I cannot do that," said he; "but I followed the letter 
and spirit of the Discipline^ and am not conscious of act- 
ing contrary to the Word of God." 

What transpired that Sunday morning deepened the 
impression that the prominent member was selling whisky 
without license, supported by his friends, who were leaders 
in church and society. 

We are not to supfpose that the church and town peo- 



20 Loyalty to God. 

pie were all intentionally wrong, but that "good kind of 
people'^ they had come to make the beet of a doubtful case, 
to say the lea^t. With church interests, lodge inter- 
ests, business interests, anxi political and society 
interests, a net work of influences binding them, the 
brotherhood were inclined to stand or fall together. If 
one was a sinner in one direction, another might sin in an- 
other. And thus one might not boast over another, or 
judge another. 

Thus, by a law of averaging, they came to indulge one 
another^s foibles and shortcomings, and even to "cover a 
multitude of sins." It was charity, falsely so-called. 

WHAT IT IS TO SPOIL A MAN^. 

The pastor felt impressed to preach on temperance and 
the prohibition of the liquor traffic. Concluding his dis- 
course he said : "I am told that there are no saloons in 
town. But the truth applies to drug stores. It is asked, 
will a Christian sell whisky for drinking purposes? I re- 
ply it is not to be presumed. No, it cannot be. With the 
vows of the church upon him it is not possible. And yet 
it comes to my ear from all sources that every drug store 
in town sells intoxicating liquor as a beverage. The wick- 
ed charge it against the church. Parents weep. Wives 
suffer. And the pious cry, oh ! Lord, how long ? 

"If this be true, we have the B'abylonish garment and 
the wedge of gold — ^and the curse of God upon our camp. 

"If the charge were made against a brother of mine, I 
would plead with him to cleanse his hands. If he insisted 
that others would sell, that he needed the money, or trade 
demanded it; if he persisted in violating his vows, disgrac- 
ing the church, despising law, (tempting the young and 



Loyalty to God. 21 

working ruin, I would then urge him to lea\'e the church 
and stand before the community in his true colors as a 
ma-mnion worshipper, bent on going to hell, and taking as 
many with him as possible. I should follow him with en- 
treaties to forsake hie sins and thus escape the hell of the 
wicked. 

"There is no more need of suspicion resting upon a 
drug store as being a drinking resort than that a grocery 
or shoe store sells rum. If any drug store in town will 
stand on true temperance grounds it will be known before 
twenty-four hours. 

"There are drug stores that will not handle the pois- 
on except as medicine." 

He drew a picture of what it is to spoil a man : "A 
fiend may fire a house; an architect is required to build 
one. An artist may paint a picture; one daub will spoil 
it. Splendid virltues are required to build a fortune; a 
robber ma}" wreck it in a night. 

"But tlie house may be rebuilt, the picture painted 
again, the fortune regained. But what is it to spoil a man 
with his vast powers and endless life? When once he is 
ruined who may repair the loss or esitimate the calamity ?" 

TAINTED MONEY. 

In the spring, a brother minister visiting in the town 
asked what the pastor thought of the church receiving 
money from saloon keepers. He said : "We have four or 
five jolly saloon fellows, who, at the end of the year, chink 
in and help pay the preacher^s salary.' " 

Five dollars from each is considerable when the church 
is nolt strong. 

They discussed the live question. The pastor insisting 



22 Loyalty to God. 

that it was doubtful money, and would better not be re- 
ceived. 

Parting from his friend, he felt a check of con- 
science, as though he had not spoken explicitly in condem- 
nation of the church's complicity with the saloon. 

A few weeks pas^d and he wrote his friend: ^^Liquor 
money is blood money, the price of widows' groans and or- 
phans' tears. Received by the church it is hush money. 
The design is to hoodwink preachers and churches. And 
the money invested generally succeeds. Saloons do not 
court a fight with the church. They would quietly close 
the preacher's mouth with a golden or silver clasp." 

A DEEPER CONVICTION. 

While writing, the conviction came upon him that he 
was receiving money from the proprietor of a drug store 
whom he believed guilty as any saloonist. In a sense, he 
was not as respectable as the saloon keeper, who pays 
for his license and goes openly into partnership with the 
government to spoil men "for revenue only." 

This phase of the siuibject had not presented itself to 
him before. But the conviction of complicity with the 
rum power was intense. It came as a revelation, and he 
could not put it from him. 

PRAYER FOR LIGHT. 

Falling upon his knees, he attempted to pray, but had 
no spirit of prayer. It seemed a question of simple hones- 
ty. If the druggist received "blood money," to take it as 
quarterage was to be a "silent pa.rtner" in the iniquity. If 
the preacher were to rebuke him for "making moiiey" out 



Loyalty to God. < 23 

of men's weaknetsses and vices he could retaliate : "You 
need not talk; you get part of your living out of it/' 

A VISION OF THE CHURCH. 

Wliile kneeling, the condition of the church passed be- 
fore his mind. Three drug stores were owned or renlted 
by persons connected with his church. One was the prop- 
erty of a wealthy Methodist woman, one of the largest 
paj'CTS in the church, and in many respects an estimable 
woman. But the discipline says our property shall not 
be rented as a place in or on which to manufaoture or 
sell intoxicating' liquors. The proprietor's wife of this 
drug store was a prominent ehuTch worker. The third 
was the property of another trustee. Rumors were 
fresh of its ruin of one family. 

The confectioner, a church officer, had been labored 
with for keeping open on 'Sundays, and selling ice cream, 
candies and tobacco to boys and girls of the Sun- 
day-school. He said, "I close during church and Sunday- 
school hours, but I am in the business for all there is in 
it.'' And he smiled at pastor, committee, church disci- 
pline and: State law. 

The butcher and the baker, both respedtable church 
mem'bers, were the willing tools of those who bought and 
sold on Sunday. They must keep open or lose trade, and 
some of of their best customers were members of the 
church. 

The state of the church filled him with alarm: "I 
shall be ruined. My reputation as a safe pastor will be 
gone. I cannot be pastor O'f any church according to 
the popular idea of conducting churches, for nearly all 
connive ait wickedness, and many have openly wicked 



24 Loyally to God. 

members. The radical action may split the church. Sin 
• and holiness won't mix." These thoughts passed through 
his mind while upon his knees before God. But he had 
no liberty in prayer. Like a bird driven by wind and 
pelting sitorm against the eave of the house, he seeioed 
a helpless sufferer. 

One thing was true — he had the light. He could re- 
ject or walk in it. To the praisf; of 'God, he promised to 
do right as God gave him to see the right. And he ai'ose 
and finished his letter. 

Going about his pastoral work he inwardly rejoiced 
that he would rdturn the quarterage and benevolence mon- 
ey paid him by the trustee who had been before the 
church. This assured him of the presence of the Lord. 



LORD^ CLEANSE ME. 

He prayed day and night, "Lord cleanse me from the 
love of money; the fear of inan and the love of praise.'' 
^0 variety marked the prayer. It was intente, breathed 
with groanings almost unutterable. 

Two or three days passed, when God gave him "an 
answer of peace." He felt that he was cleansed from the 
love of money, the fear of man and the love of praise. 
He could now gladly return the ill-gotten gain which had 
been laid on the altar of the church. How much to ease 
conscience, do penance, appear respectable, secure trade^ 
or buy heaven, he knew not and might not judge. But 
there was abundant fruit by which to know the tree. 

Conscious of doing radical work, he feared that the 
father of lies, or one of his children, might concoct a lie 
upon him. So placing the money in bank, to be checked 



Loyalty to God. 25 

to each person, he took a Avitness as he went to busi- 
ness houses and 'homes delivering the checks. 

He returned to drug stores and Sunday desecrators, all 
members of his church, and most of them officials repre- 
sentdng prominenit families, $146.50. 



CONFLICTING VIEWS. 

This action aroused the community. Some said, 
"This course is right, he is one of the best men." Oth- 
ers, "What a reflection upon our citizens and church V 
And others, "If the money was gotten from wicked busi- 
ness, or in an evil way, the money is not corrupt. The 
church should use it for God's glory." One said, "The 
preacher is a good young man, but evidently unbalanced." 
And he was certainly out of "whack", if the conduct of 
rhe church for a generation was in plum with sane judg- 
ment and righteoiLsness. 

It might be truthfully said, the preacher was not sit- 
ting as a model, or bringing a railing accusation against 
his brethren, but wa8 working out his soul's salvation with 
fear and trembling, for God was working in. him to will 
and to do of his own good pleasure. And he knew not 
what to ask as he ought, but the Spirit made intercession 
for him with groanings which could not be uttered. 

The conference year coming to a close, the pastor de- 
termined to nominate a good man, in place of this mem- 
ber, on the board of trustees. Strange as it ma}^ seem, 
the Quarterly Conference voted down every nomination. 
The physician impetuously said, "I would not vote for my 
own brother to take his place." The position was left 
vacant. But, the next pastor recognized him as a member 



26 Loyalty to God. 

of the board, on the technicality that no one had been 
elected to succeed him. 

Official members, usually zealous to pay the pastor and 
send him to conference with glowing reports, lost enthu- 
siasm, and indeed indicated that they did not care wheth- 
er the salary was paid or not. 

SALARY PAID IN^ FULL. 

To their surprise, a call upon the church for quarter- 
age met a hearty response. Two members "who had long 
felt th'at the church needed cleaning, said to the pastor, 
"Have no fear, the salary will be paid." And they 
divided the deficiency between them, giving him a check 
in full. They are his friendls and true friends of the 
church to-day. 

HIS HAXDS CLEAlfSED. 

Eeturning the ill-gotten gain, the minister's conscience 
was illumined with the light of Grod. He felt clear as the 
angel 'Gabriel of connection with whisky selling and 
drinking and Sunday traffic. His spirit grieved, but he 
felt no responsibility for the evils carried on by church 
members and winked at by the official hoard, for he had 
cleansed his hands and purified his heart. 

Tongue cannot describe the sense of cleanness, the 
freedom from condemnation, the peace of conscience, the 
minister enjoyed. He walked the streets of the town 
knowing that rum was working ruin by the consent of the 
church, but he said: "I cannot help it. I am not guilty. 
I have done what I could.-'' 

Misunderstood and practically rejected by his church, 
he could sing: 



Loyalty to God. 27 

'^JSTo storm can shake my inmost peace 
While at the fountain drinking; 
Since Christ is mine and I am his 
How can I keep from singing?'" 

THE EVIL CEASED. 

The principal offender before one year sold no intoxi- 
rcants. It was understood that liquor could not be gotten 
in his store even as a medicine. And this is said to be his 
practice to this day. 

Many of his brethren in the ministry criticised the 
pastor as hasty and rash. They feared what they called 
radical methodte, and said if more conservative he might 
touch more people and have a wider sphere of usefulness. 

But the preacher felt that he was not sent of God to 
be radical or conservative but to do the will of God. 

A LOV^ER GRADE OF APPOINTMENTS. 

'Mbre humble members of the conference gave him a 
warm shake of the hand and a hearty ^^God' bless you V^ 
But his action was not popular, and he took a tumble in 
the class of his aippointments. But he has not doubted that 
even his disappointments have been God's appointments 
for him. His bread and water have been sure and his re- 
sponsibility great as he cared to account for at the day of 
judgment. His course has been attended with afflictions; 
but he has had peace of conscience and has been able to 
give glory to God. 

While not fearing criticism, he does not take credit for 
what some have called a brave act. He says, ^T!t was a 
'Conviction upon my soul, evidently wrought by the spirit 
'of God, and not tlie result of logical processes. I had to 
follow the light or walk in darkness.'' 



CHAPTER III. 
UIS^SCEIPTUEAL MARPJA<JE,S. 

A sentiment prevails that preachers have an easy life, 
wear soft slippers^ associate with churchly people, read 
best literature^ get good salaries and are removed from the 
strife of life as men of the world meet it in business and 
polities. They are criticised for not leading every social 
and political reform by those who do not know that the 
care of a church is as exacting as any secular business. 

The following experience shows that the minister's po- 
sition places him in the forefront of moral battles. 

The pastor had been appointed to his charge late in 
September. It was a two weeks' circuit, with four ap- 
pointments. Pl"©aching had been maintained for years. 
And they had revivals., too. But the people felt that 
something must be wrong, as the church was largely with- 
out power. 

The minister was no sooner well started in his charge 
than he learned that certain members were living in adul- 
tery; a man having a wife beside his present companion, 
or a wife another husband, the divorce being secured for 
other than scriptural causes. 

NOT UNDER BAN. 

These persons were connected with influential fami- 
lies. N'ot under ban, but recognized in society, their in- 
fluence was sought to promote church life. A check upon 
his spirit, which he did not understand, foreboded unwel- 

28 



Loyalty to God. ^9 

come duty. To preach on divorce would strike terror to 
the heart of the church, and array influential members 
against him. He said, "Lord, I am willing to do Thy 
will.^' But he hoped there would be another way. He 
counseled 'with his 'presiding elder, who said, "I am sorry." 
But being "sorry did not solve the problem of cleansing 
the church. 

He would be prudent, without taking counsel of fear, 
and was determiu'cd to be right. Ct).mmitting the case to 
God, he sought divine guidance and watched the provi- 
dential openings. To labor and wait is a difficult task. 
We may become impatient and do immature work. Six 
months were filled with faithful labor of an uneventful 
character. 

A GRASS WIDOW. 

While conducting a meeting in the country, a friend 
assisting him w^s asked by one of his members what he 
thought of marrying a "grass-widow." "I can tell you 
what Jesus said," replied the young man and taking the 
Bible he read M'att. 19 :3-9. 

When told of the conversation, the thought flashed 
through the minister's mind; "Now, I'll preach on di- 
vorce." It was settled. From that moment he had no 
doubt of his duty, nor fear to perform it, though it was a 
severe task. iClosing the meeting, he returned hopie and 
wrote a sermon on scriptural divorce. 

The Sunday for its delivery was a beautiful day. A 
large congregation greeted the minister. Among the num- 
ber an official member and his wife, living in loose marital 
relatione, occupied their usual pew, the second in front of 
the pulpit. 

The pastor was graciously aided by the Holy Spirit in 



30 Loyalty to God. 

the delivery of the sermon. The congregation listened at- 
tentively, and seemed swayed with various emotions. 
After the benediction, friends flocked around the loose- 
ly-wedded pair, with handshaking and words of sympathy. 
The preacher was not overrun with greetings to cheer him 
in a difficult task. 

A CLEAR CONSCIENCE. 

A high-school teacher, while recognizing the evil, as- 
sured the pastor that that kind of preaching would "not 
take in this town." But the preacher was sustained by a 
clear conscience and the approving smile of God. The 
check upon his spirit was removed, the burden gone, and 
he had rest of soul. 

Before the decisive act no expedient satisfied his con- 
science. Prayer did not remove the burden. He must act. 
^Villing obedience was necessary. He must make himself 
of no reputation, and expose iniquity in high places pub- 
licly as it was practiced. Paul advised Timtohy : "Them 
that sin rebuke before all that others may fear." 

'When he spoke the truth, regardless of results and 
fearless of men and devik, the burden of soul departed 
and never returned. The sermon was preached at each ap- 
pointment, the iniquity being intrenched in each. Pub- 
lished in the county paper, it was wddely read and com- 
mented upon. 

Some wrecks after he invited to church a tardy mem- 
ber enjoying the benefit of easy marriage. In full voice, 
as if glad of the opportunity, he said : "You know why 
I do not attend church. I take your sermon as a personal 
insult." The preaeher replied, "I did not mean to be per- 
sonal. Many people in the community are wrongly mar- 
ried. Loose divorce law^s afiect the family and throw in- 



Loyalty to God, 31 

Docent cliildTen out of homes onto unwilling relations and 
into orphanages. The pastor may not stop preaching be- 
cause the trujh exposes sin. One desecrates the S-abbath, 
another gambles and hei& on elections, others drink, swear 
and steal. If the preacher may not speak against these 
evils, his. mouth will be effectually closed and he be 'a 
dumb dog/ unworthy of confidence or support." 

, A short time has passed in which to estimate the full 
effect of the righteous course. Some things are evident. 
The truth was spoken upon a vital subject upon which the 
pulpit is generally silent. "Truth crushed, to earth will 
nse again'^ is a beautiful sentiment. But someone must 
lift its crushed form from the earth, or it will never rise. 
TTuth must be embodied to be a living force. 

Unscriptural marriages, endorsed by ministers of the 
Gospel performing the ceremonies and adding their bless- 
ing, for money and popularity, were powerful examples 
favoring the lusts of the flesh. But the spell of their in- 
fluence was broken, and a Bible standard is set up for the 
people. 

One effect was to "stir up" the Church. That was the 
Apostle Paul's life^long business. He turned the world 
upside down. Finding it wrong side. up he turned it on 
its right side. That was his sole crime. 

Six months had not passed until public sentiment 
changed. ?^ot a minister could be found to publicly de- 
fend easy divorce and loose marriage. The question was 
settled, and settled right. It is but just to say that the 
immediate offenders still offend. They did not attend 
church, nor pay quarterage, with one exception, during 
that pastorate. They remain in the church, a menace and 
clog to Christian progress. But they are marked people — 
dianger signals to the young and temptable. 



CHAPTER IV. 
MARRYINO AN IIS^FIDEIL. 

There is a difference between lionest d^ubt and avowed 
unbelief ; between a skeptic and an infidel. One seeks truth, 
the other vindicates error; one welcomes light, the oth- 
er loves darkness. 

If the question were asked, "Ought a Christian to 
marry an infidel?" I would answer, unhesitatingly, No. 

One who is untrue to G^od is untrue to himself, a^d 
can not be true to any man. Family infelicities and the 
miseries revealed in thousandis of divorce suits prove this. 

Three-fourths of the young married women who went 
to Mr. Moody's inquiry-meetings in Glasgow, Scotland, 
had ungodly husbands. As girls they were happy Chris- 
tians. During courtship, their lovers accompanied them 
to church. After marriage they were unwilling to go. 
Family cares increased the difficulty. The young moth- 
ers lost interest in religion. During a general awakening 
they would' go broken-hearted to the inquiry-room . 

Children of infidels will be "free-thinkers." Unbelief 
suits the "natural man." Infidelity tends downward; it 
ie without restraining power. Such alliances entail evil 
upon unborn generations. "The fathers have eaten sour 
grapes, and the children's teeth are set on edge." The 
iniquity of tihe fathers is visited "upon the children unto 
the third and fourth generation of them that hate Me." 

The infidel home is not a center of Christian influ- 
ence. Ministers, evangelists, missionaries, Christian work- 
ers, and reformers are not welcome guests. Their prayers 

32 



Loyalty to God. 33 

and caimsels are not sought. Men of liberal views will be 
tliere. The immoral may be visitoTs. The Ohxistian may 
Ks.tand for a time against the tide, but his feet will slip, 
his strength fail. He is cursed with a curse. The disbe- 
liever may be cultured and wealthy. He may boast of his 
family, but the caise Ls not altered. Leprosy is in the 
blood. Gifts increase power. These render him more 
dangerous because unsuspected. The vicious character, 
who is the ripe fruit of this s^'istem of death, is shunned 
and hated; while the polished gentleman, sailing, per- 
chance, under guise of "evolutionist" or '^ligher critic," 
is admired and courted' by the young and inexperienced. 
But he is a leper. 

A PBAYERLESS HOME. 

The infidel home is prayerless. Hi^ children do not 
hear the parents^ voice in pleading supplication. "The 
blessing^' is not asked at the table. The co-mfort and 
guidance of the Holy Spirit are desjpised. "Prayer, you 
know, is unscientific. Philosophy has taken its place. 
This is a day of advanced thought. The light of science 
has swept away cobwebs of superstition. Every man 
makes his own god, and ansrwers his own prayer." And 
thus the mighty power of prayer is lost to the family. 

THE BIBLE RIDICULED. 

The Bible is ridiculed. '^TTou can't believe the story 
of Genesis. Man didn't come from the garden of Eden, 
but from the zoological garden. He did not come from 
God, but from his father, the ape. Jesus was Divine only 
as all men are Divine. The Bible is inspired as Homer 



3i Loyalty to God. 

au'd! Shakespeare and all lofty literature is inspired^, and 
in no other way." The reckless pen-knife of criticism would 
destroy the Book upon which our civilization is built^ and 
the sacred hopes of mankind for happiness and heaven. 

INFIDELITY TEARS DOWN. 

How a person can be an infidel in this diay of meridian 
light and heaven-bom privilege is a serious question. His 
attitude is a refieetion upon both head and heart. Our 
civilization is Christian. Churches, schools, colleges, asy- 
lums, orphanages, and hospitals, are the product of Chris- 
tian enterpTise. Infidelity endows no college, erects no 
asylum, huilds no hospital, founds no orphanage. It 
tears down, and would destroy every fair flower of hope. 
If the fruit of Christianity is not seen, there is cause for 
the blindness. Ignorance may be responsible and danger- 
ous. Pride of understanding would shut Ood out of His 
own world. "The world by wisdom knew not G-od." 
Egotism may render its self-centered subject unworthy of 
friendship, as he is incapable of unselfish love. Sin in 
the heart or life blinds the eye and paralj^zes the soul. 
The root of unbelief is sin. Confirmed unbelief argues 
established iniquity, eating, like a cancer, the heart's core. 
Truth is denied to release conscience and cover evil. Un- 
belief is not involuntary and innocent as many would like 
to persuade themselves. 

A Christian may not hope to convert the affianced in- 
fidel after marriage. Unholy wedlock is a truce with sin^ 
in which the Christian is shorn of his strength. He also 
lost caste and self-respect. He can not do exploits. He 
is a cripple. 

Refused miarriage, the agnostic is placed in full 



Loyalty to God. 35 

view of the cross of Ohrist. The supreme question 
is thus forced upon his unwilling attention. If he fails 
to bow to the obligation of a holy life, the Christian may 
congratulate himself upon the discovery and his happy 
escape. 

The engagement may be broken. The Christian 
mu;5t repent and make proper confession and restitution. 
A bad vow as better broken than kept. (Mlatt. xiv, 9.) 
Married, he may not seek divorce. Jesus recognized but 
one cause for dissolving the marriage relation. He may 
take comfort in the apostle's words : "If any brother hath 
a wife that believeth not, and she be plea.sed to dwell with 
him let him not put her away. And the woman which 
hath an husband that believeth not, and if he be pleased 
to dwell with her, let her not leave him. For the unbe- 
lieving husband is sanctified by the wife, and the untoeliev- 
ing wife is sanctified by the husband." The position is 
difficult. But '^God is able to make him stand.'' Let him 
not lose heart. 

The Bible "is the only rule and the 'sufficient rule, both 
of our faith and practice." Men may philosophize, but the 
Book speaks with authority. Hear its voice: 

"Blessed is the man that walketh not in the counsel of 
the ungodly, nor standeth in the way of sinners, nor sit- 
teth in the seat of the scornful." 

The "blessed" man walks in wiser counsel. He does 
not seek the society of the impious, keep company with the 
wicked, or associate with those who deride Crod. Much 
less will he link his life in matrimony with the defamer 
of God. 

UNEQUALLY YOKED. 

"Abstain from all appearance of evil. Of the path 
of the wicked^ the Word says, "Avoid it, pass not by it. 



36 Loyalty to God. 

turn, from it, and pass away/^ "Evil commumcations cor- 
rupt good manners." Is marriage with an infidel possible 
if the Divine admonitions are obeyed ? 

"Be ye not unequally yoked together with unbelievers; 
for what fellowship hath righteo'Usness with unrighteous- 
ness, and what eomimunion hath light with darkness? And 
what concord hath Christ with Belial, or what part hath 
he that believeth with an infidel? And what agreement 
hath the temple of Grod with idols? For ye are the tem- 
ple of the living G-od, as Grod hath said, I will dwell in 
them, and walk in them; and I will be their God, and they 
shall be my people. Wherefore come out from among 
them, and be ye separate, saith the Lord, and touch not 
the unclean thing ["no unclean thing," R. V.], ^and I will 
receive you. And be a. Father unto you, and ye shall be 
my sons and daughters, saith the Lord Almighty." 

This Scripture forever settles the duty of the Chris- 
tian. He may not form unholy alliances in business, poli- 
tics, or society. This includes marriage. "Ct>me out from 
among them. Touch no unclean thing," is the fiat of 
Almighty Ood. 'Heaven has spoken, let earth keep si- 
lence. 



CHAPTEE V. 

SORIPTUEAL DIVORCE. 

"Three hundxed thou'sand divorces have been granted 
in this country in the last twenty years. 

The state of Indiana for the year ending June 1^ 1896, 
issued 24,255 marriage licenses, and, for the same period 
gTanted 2,852 diVorces. One divorce for every eight mar- 
riages in Indiana that year. Owen county, Indiana issued 
156 marriage licenses and granted 33 divorces that year, 
one in five. 

Three hundred thousand divorces means that many 
families brought to an unnatural end. Estimating five to 
a family 1,500,000 have had their natural home relations 
destroyed in this country in the last twenty 3^ears. 

Three hundred thousand of these are women, turned 
loose to meet life under unfavorable circumstances, liable 
to evil by the next gale. 

Three hundred thousand are men, exchanging homes 
for boarding houses, charged with passion, often unruly, 
a menace to purity. 

N'ine hundred thousand are children without the pro- 
tection of one an'd often of either of the parents ; a charge 
upon relatives, or thrown upon the charities of the world, 
inmates of poor houses or orphan asylums. They often 
repeat the mistakes of their parentis and drift into lives of 
crime and shame. 

To remedy these far reaching evils the State p-roposes 
the severance of the marriage tie for several considera- 
tions : For adultery, impotency, a'bandonment, cruel^ and 

37 



o8 Loyalty to God. 

inhuman treatment, habitual drunkenness, failure of the 
husband to provide, and conyiction of either subsequent to 
marriage of infiamons crime. 

As these laws are administered divorce may be ob- 
tained for almost any cause, real or imaginary. 

Is the Bible silent, or has God spoken on this impor- 
tant subject? What is the Scriptural canse for divorce? 

Matt. 19 :3-9. "For every cause." v. 3. Divorce for 
^'every cause" is one of the questions of the ages. 

"Male and Female" v. 4. '^'^^As he ra^de them one for 
one, and no more, so the marriage of a single man with, 
a single woman is a law of the race." 

^They twain shall ibe one fles'h." v. 5. . Husband and 
wife are more closely related than parent and child. They 
are one, one in will, affection, spirit, life. 

"What God hath joined together let not man put 
asunder." v. 6. Miarriage is of divine origin. It is more 
than a legal contract. No man, or body of men, can 
change God^s law, whicli is founded in "infinite truth 
eternal right and undying love." Any other cause for 
divorce displeases God, is infidelity to his eternal law. 

Infidelity would make God and Moses responsible for 
this sin and its consequences, vs. 7, 8. How subtle are 
Satan^s devices. Moses did not "command" to give a 
writing of "divorcement," but "suffered" it because of the 
^Tiardness" of their hearts. God is still suffering" a world 
of iniquity. 

"From the beginning it was not so." v. 8. "One for 
one and no more," Was the original design. 

"And I say unto you.'^ v. 9. That "I" of divine au- 
thority reaches from earth to heaven, extends through all 
time, is the final word, the last eourt of appeals. "And I 
say unto you whosoever shall put away his wife, except it 



Loyalty to God. 39 

be for fornication, and sliall marry another committetli 
adulten- and. whoso marrieth her which \& put away doth 
commit adultery, v. 9. 

These words have never been misunderstood and they 
have never been revoked. 

^•And unto the married I command yet not I, but the 
Lord, let not the wife dej^art from her husband. But if 
she depart, let her remain unmarried, or be reconciled to 
her husband, and let not the husband put away his wife," 
1 Cor. 7 :10, 11. "This forbids either party marrying 
again while both remain alive." 

The Apo?tle again speaks: "^'Tor the woman which 
hath a husband is bound by the law to her husband so long 
as he liveth; but if the husband be dead, she is loosed 
from the law of her husband. So then if while her hus- 
band liveth, she 'be married to another she shall be called 
an adulterers: but if her husband be dead, she is free 
from that law; so that she is no adulteresis, though she 
be married to another man." Eom. 7 :2-3. 

How long is the wife bound by the law to her hus- 
band : "'So long as he liveth." The widow, who is "a 
widow indeed" may marry again. "Tf while her husband 
liveth she be married to another, she shall be called an 
adulteress." Very plain language. The motley multi- 
tudes of earth can understand G-od^s law. 

The discipline of the Methodist Episcopal Church is 
true as the needle to the pole to this serene and severe 
revelation of God's will. 

"N'o divorce except for adultery, shall be regarded by 
the church as lawful, ^and no minister shall solemnize mar- 
riage in any case where there is a divorced wife or hus- 
band living; but this rule shall not be applied to the in- 
nocent party to a divorce for the cause of adultery, nor to 



40 Loyalty to God. 

divorced, parties seeking to be reunited in marriage." 
Disc. 1896. 

A preacher marrying divorced persons contraTy to the 
discipline of his church and the word of God is liable to 
charges before his Annual Conference for maladministra- 
ti'on, and isi 'guilty of a, grave crime against (the individliail. 
the family and the church of Ood. 

The flood gates of iniquity are open. Wliat can be 
done to arrest the destructive tide? 

Let preachers cry aloud and spare not. The public 
conscience needs edtieating. "'My people do not consider" 
is true to-day as when the prophet spoke. Who will de- 
clare God's unpopular truth if the preacher^ from motives 
of excessive prudence, which dnay be "dastardly coward- 
ice," does not? Will the legislator? the politician? the 
platform lecturer? the secular press? The voice of the 
preacher should 'be as the voice of God. Tender as the 
dew drop, he should be true as the needle to the pole and 
immovable as the everlasting hills. 

EASY PREACHING. 

• It is easy to declare generally accepted, popular truth. 
The test of loyalty to Jesus is at the point of declaring 
God's equally important, unpopular truth. 

The laws of the land should conform to God's law. 
Law educates. The public conscience does not rise higher 
than the laws upon our statute books. If our laws per- 
mitted theft, arson, murder, they would be plead in exten- 
uation of these crimes as our unholy license laws are a 
strong-hold of the iniquitous liquor traffic. Easy divorce 
laws encourage hasty, unwise marriages. 

Children should be trained for marriage as an epoch 



Loyalty to God. 41 

in life. Their associations should be guaTded. The par- 
ent, qinalified to answer every proper inquiry of the child, 
should leave no morbid curiosity to be satisfied clandes- 
tinely. The child, accordinig to his years, ehould be 
brought face to face wdth the facts of his being and des- 
tinj. Habits of truthfulness, industry, i^obriety, self-reli- 
ance, and kindness should be the warp and woof of his 
life. Christian character is above law. 

Eevivak of righteousness should be promoted from one 
end of the land to the other. The preaching of sin and 
holiness'; heaven and hell; law and grace; eternity and 
the loss of the soul; the new birth and righteous living; 
death and the judgment day, and the infinite love of 
Christ, unwilling thaft any should perish, by spirit bap- 
tized ministers is one of G-od-'s metho'ds of bringing men 
to repentance, confession and restitution for wrong doing 
and lives of holiness, clarifying the moral atmosphere and 
lifting society to higher levels. 



CHAPTEEVI. 

O'NE WOMAN^S INFLUE.]S"€E. 

A wealthy gen'tleman of the south, a maji of considera- 
ble parts, while traveling, met a young lady to whom, after 
a short acquaintance, he begged leave to tell the senti- 
ments of his heart. 

He said, "I have been a widower for two and a half 
years. I have three little, motherless boys. My intention 
was not to marry, but you look so much like my wife 
that I know of no one to whom I could entrust the train- 
ing of my boys more than to you. If you will consent to 
marry me I promise you my love and every needed com- 
fort." 

She replied, ^'We can take the matter into considera- 
tion." They separated. Letters passed. Another visit, 
and he renewed his proposal of marriage. Among other 
considerations., she asked, "Are you a Christian ?'' He re- 
plied, "I am, and belong to the Baptist church." 

''fine cigars and whiskies.'' 

They were married. Upon their wedding trip they 
visited Atlanta, where her husband was completing the 
erection of a large four-story hotel. He showed, with 
great pride, hie handsome property. They looked at it 
from the outside, then went through its various stories and 
halls. At last they came to a side room where were large 
mirrors, and an elegant counter being placed. Upon the 
front were printed, "Fine cigars and whiskies." Looking 

42 



Loyalty to God. 43 

at it from all sides, she asked, "What, and whose is this T^ 
"^'Oh, its a bar," s-aid her husiban.d '^Does it belong to 
joii?" "Yes," he said. "Did you not tell me that yon 
are a Christian?" "Yes, I belong to the Baptist chnreh." 
"Do you think a Christian can sell whisky to ruin other 
.people, soul and body ?" "But you can^t run a hotel with- 
out a saloon." Squaring herself before him, she sai'd, 
"Look at me, Mr. A. I^ot a bite of food shall ever go 
down my throat, not a thread of clothes shall ever go on 
my back, the money for which comes from that bar. I 
will die first. I have a small income of about eight dollars 
a month, and I can work and increase it. I can live eco- 
nomically^ and there will be some way to get along, but I 
will die before I will live on the proeeeds of a business that 
destroys so many lives.'^ 

FASTIIJ^G AND PRAYER DID IT. 

When the supper hour came he ordered an elegant 
bill of fare for two. She sat at the same table and ate 
crackers, and cheese and water. ^What ! you are not going 
to eat that?" "Yes," she replied pleasantly, and refused 
liis elegant food. She spent the night in prayer, weeping 
and fasting. 

Morning oame -and her husband ordered breakfast for 
two, thinking, no doubt, that the experience of the night 
would cure her whims. S'he sat at the table opposite him, 
c-heerfnl and attentive, eating crackers and cheese with 
water. 

He hoped that by the dinner hour she would be cured 
•of her pious notion, but she preferred her unpretentious 
fare, firmly refusing his elegant luncheon, but full of cour- 
teous attentions and love in her bearing. 



44. Loyalty to God. 

So it w-ao at supper. The second night she spent alone 
with God in fasting and prayer. 

At breakfast she again took her seat before him with 
her simple fare. Her husband, seeing her pale face and 
e3^es red with weeping, no longer able to endure it, 
said, "Wife, if a-ou will eat with me, and give me your love 
as before, I will tear down' the bar, or burn it down, or get 
rid of it in some way.^^ 

A generation of genuine, self-denying, godly wives 
would save a host of goody-good-for-nothing professors of 
religion, greatly redeem the land of the curse of the le- 
galized salooni, and cause the church of Christ to "arise 
and shine, her light being come, the glory of the Lord be- 
ing risen upon her.''^ 




CHAPTEK VII. 
TOO GOOD FOR WHISKEY. 

"A gentleman living in O^hio, engaged in the milling 
musiness, had $8,000 worth of damaged corn out of which 
he could not make meal. Two men offered him $3,000 for 
it, which he accepted. They went into his office to write a 
draft. One of the men casually remarked, 'A part of the 
corn can be worked into whiskey.^ The observation proved 
unfortunate in the hearing of the miller^ who was not a 
whiskey man, but up to this time did not know the busi- 
ness of the men. ^'Gentlemen,' said he^ 'You can't buy 
my corn to make whiskey.' '^^^^y^ what's that to you?' 
said they. 'Well, I won't sell my grain to make whiskey,' 
was the reply. And he didn't. He sent word to the farm- 
ers around to come to his mill and haul away the damaged 
corn." 

The circumstance suggests a few remarks : 

1. The miller had a right to do as he pleased with his 
corn, if ^his freedom did not interfere with other men's 
rights. 

2. His kind of prohibition prohibited. 

3. His kind of prohibition cost something besides talk. 
It cost self-sacrifice. A loss of $3,000. 

4. His action would be known for miles and for a 
generation. 

CONVICTIONS NOT THEORIES. 

5. His position On the liquor traffic would never be 
doubted. He had convictione^ not notions. A man may 

45 



46 Loyalty to God. 

change his theories with every move of the weather vane^. 
but convictions anchor him to principles of rig-hteonsness. 

6. The Methodist Discipline forbids its members to 
buy, sell^ or use intoxicating liquors as a beverage ; to sign 
petitions in favor of granting license for the sale of in- 
toxicating liquors; to become bondmen for persons engag- 
ed in such traffic; to rent property in or on which to sell 
intoxicating liquors. If these just requirements were 
carried out by professing Christians the saloon business, 
would suffer an awful loss. ^'It would fall like Lucifer 
never to hope again.^^ 

7. Men vote prohibition at the polls who vote whiskey 
in business. Right on election day they are wrong 
the other d'ays of the year. 

A SUNDAY-SCHOOL MAN. 

The writer knows a drayman who is an officer in the 
church, a Sunday-school superintendent, and a Third 
Party Prohibitionist. This prominent churchman and 
Prohibitionist drays all of the whiskey and wdne and beer 
froim the depot; to the saloon of his; to/wn, and meekly hauls 
the empty kegs and barrels and cases back to the depot, to 
be returned to manufacturers and wholesale whiskey deal- 
erg, who will refill and return them. 

He is as regular as a clock, and can 'be depended upon 
by the whiskey men to be their servant. This is his humble 
contribution to the whiskey business of his town. He is 
faithful and has a monopoly Oif the husiness. Though he 
never drinks, the saloon men would not ask a more pliable 
instrument. 

He' opens his school every Sunday promptly at nine 
o'clock with prayer. Monday morning till Saturday night 



Loyalty to God. 47 

he bauls whiskey and beer and wine, to be used as a bev- 
era.ge, through the streets oi his town for the saloons. He 
is presumably getting intoxicants convenient for the boys 
an,d young men of his Sunday-school and church to drink. 
This week-day work demoralizes his town more than 
his Sunday devotions Christianize it. He is like a man 
building a house with one hand and tearing it down with 
the other. To' change the figure slightly, he is a house 
divided against itself, which S'cripture says "cannot 
stand." 

WHAT V7E DO COUNTS. 

This professor may work for the saloons under protest. 
He may say, "I never drink. I hate the business. I wish 
there was not a, saloon in the land." Bfut conscienltious 
scruples avail nothing. Sentiment don't count. What we 
do lives. Work counts. And he does the devil's work. 
If the whiskey was not hauled from the depot to the rum 
shops, and the empty kegs, barrels and bottles returned to 
the depot, the traffic would stop. If his stopping 
did not stop the business, it would stop his part of it. 
'^'W^at fools we mortals be !" 

DON^T BE A SLAVE. 

He may shift responsibility saying, "It is not my bus- 
iness." (His employer also is a prominent church mem- 
ber) . "I am only an employee. If I do not my employer's 
work others will, and I have to lire." But he lives his own 
life. He is no slave. This is a free country. Every man 
is accountable before the law and God and his conscience 
for his owTi acts. "But business and religion won't mix." 
The worse for such business. Eeligion will mix with right 



48 Loyalty to God. 

business and politi'cs, but not with the whiskey trade, so 
long as Christ and the devil are not on friendly term.^ 
But the wicked w^orld and the worldly church unite heart 
and hand proposing mutual concessions and harmony ior 
the good of the cause. 

''Touch no unclean thing" is Scriptural prohibition. 
Voting prohibition at the polls is right. This ought ye to 
do^ but not to leave righteousness in every day life undone. 



CHAPTER VIII. 

"THE SALOOX DON'T HURT ME/' 

'^'I never drink liquor. Xone of my people drink^ and 
none of our family have died drunkards/' and "bhe saloon 
don't hurt me/' are expressions frequently heard. 

A HIGHER GEADE MAN. 

A man may not drink/ his sons may not be tipplers, not 
his daughters marry drunkards; yet surrounded with sa- 
loons it is a question whether any one goes unhurt of the 
traffic. AVnen this land shall have had one hundred years 
o"f pTohibition a higher grade man will walk the earth 
thian is common with the sentiments of the people tainted 
with saloon influence. 

"The saloon don't hurt m'e/' says the preaoheT of the 
gospel, and yet every year thousands of converts at church 
altars worship at the shrine of Bacchus before a probation 
of six months has been served. 

WEAK KNEED PREACHERS. 

The preacher who speaks delicately and in measured 
tones against this chief offender of the church, choosing 
his words with discriminating nicety lest he offend polite 
ears, can not say: "The saloon don't hurt me." The 
school teacher who does not, for politic reasons, wear a 
blue ribbon, sign or pass a remonstrance, saying: "My 
patrons don't all think alike on this subject ; if I was not a 
public man perhaps I would do differently." That man 
is wounded in his manhood by the saloon though he may 
not drink. 

49 



50 Loyalty to God. 

LIVE YOUR LIFE. 

The railroad employe says privately: "Your temper- 
ance work is all right and I endorse it, but I cannot afford 
to show my colors; the corporation of which I am an em- 
ploye has issued orders forbidding us taking part in public 
demonstrations upon which the patrons of the road m^ay be 
divided." When a full grown man in a free land allows 
himself to be dictated to in the region of his better nature^ 
suppressing convictions of right and duty, he is at once 
a lower man though he may not drink. 

The business m-an who is afraid to sign a remonstrance 
to a saloon license, saying: "My hands are tied; I cannot 
do anything; I^m in business and dependent upon saloon 
people and their influence/^ is a slave to the liquoT power, 
though he may be a, total abstainer and an enemy at heart 
to the saloon. 

CUT YOUR BIGNESS THROUGH THE WORLD. 

The citizen who acknowledges that there is no evil of 
the nineteenth century to compare with, the American sa- 
loon, but bows to public opinion, fails to stand by his con- 
victions of rigiht with the minority, is " dominated^ good 
meaning man though he may be, by man's worst enemy 
and the deviFs best friend. 

The newspaper that gives an inch of space to a report 
of a, Prohibition convention, cairefully edited, and columns 
to an association of liquor dealers, extolling the members 
as enterprising citizens land benefactors, is in the grip of 
the saloon. 

The newspaper that systematically suppresses prohibi- 
tion news, speeches^ conventions and statistics, misrepre- 
sents or minifies their importance, however much we may 
extol the liberty of the press, is in the attitude of a slave 
to his master and dar'e not call his lirfe his own. 



CHAPTER IX. 



THE PREACHER^S POLITICS. 

A few years ago a friend wrote that 'hie pastor talked 
and prayed for prohibition, till the campaign wa.xeQ hot^ 
and then with his influential members fell in line, and 
shouted for one of the old party candidates. His pastor^s 
position disappointed him, causing him to lose confidence 
in his sincerity. He wrote desiring to know his duty to- 
ward his pastor, who had been untrue and inconsistent. 
Should he' withhold his support ? 

Following is the drift of the letter : 

If your pastor went back on his convictions, and the 
declarations of his church, think as charitably of him as 
possible. We do not all emphasize the same truths. One 
is impressed with one truth, another feels the power of an- 
other truth. This forms different churches and political 
parties and schools of philosophy. 

In politics one emphasizes labor and capital, the tariff, 
a gold or silver standard, or the liquor problem. Men sin- 
cerely differ and train in different political parties. 

The}' do not read the same literature. Some believe in 
temperance who never read Prohibition papers. Their 
convictions are not clearly marked. And prohibition re- 
formers may not be ^^well up" on other vital issues. Some 
regard prohibition as a moral issue, not having given its 
political bearing careful thought. 

If you have scruples about supporting a preacher vot- 
ing a license ticket, numbers of Christians have like ques- 

51 



62 Loyalty to God. 

tioiiing;^ with reference to supporting Prohibition preach- 
ers. 

The poet truly says : 

"I't is good to think 

The best we can of human kind." 

It is good for ourselves^ good for otliers. We all need 
to be viewed with charitable eye : 

"Then gently scan your brother man, 

■Still gentler, sister woman; 
Though they may gang a kennin wrang. 

To step aside is human.'^ 

Besides, the scriptures say, "Judge not^ that ye be not 
judged. For with what judgment ye judge ye shall be 
judged ; and with what measure ye mete, it shall be meas- 
ured to you again.'' "Who art thou that judgest another 
man's servant? to his own master he standeth or falleth." 

You believe that your pastor has acted a double part, 
ha(S an overweening desire tO' be popular, is a, moral cow- 
ard, or from some cause is a w^eak man. Then do not 
'Spend all of your benevolence money on such a man. 
Others are doing harder, more self-sacrificing work. 
Grive them part of your support. 

These humble w^orkers represent righteous, unpopular 
truth, and are not sufficiently paid. Plain preaching pre- 
vents them from being popular. Your pastor is paid a 
large salary. You can afford to help Christian workers who 
have courage to stand for the truth and represent your 
convictions of right. Besides, this is a free country and 



Loyalty to God. 53 

you have a right to spend the Lord's money in a way that 
you think will most honor Him. 

But you owe something to the support of your pastor 
and church. You wear out the church carpet, occupy 
a pew, enjoy the furnace heat, the bright lights^ the sing- 
ing, and use the church hymn 'books. You are edified by 
the preaching of a gifted man whose ministry stands in 
general for clean living and holy dying. 

Pa}^ your part, as you esteem him in the light of God^s 
truth, valuable to yourself and the community. 

As long as you stay in the church pay your part. 
And I advise you not to leave the church. Stand by the 
church and make it better. It represents too much of 
good, and has done too much for yourself, your family and 
the world, to be neglected. It is the best institution on 
earth. 

From the church spring the great reforms. \ATiere are 
found higher utterances on temperance and prohibition 
than the church voices? G-reat leaders in temperance and 
other reforms are born 'and nurtured there. She may 
move slowly, great bodies do, but have palience with your 
mother — she nurtures and gives inspiration to every right 
movement. 

Lastly, how would it do to look to ^-ourself and not eye 
the preacher? Many are judging preachers who do noth- 
ing else. Talk right, live right, vote right, as G-od gives 
you to see the right, and let others alone. You are not 
responsible for the preachers, after doing your duty. 
Learn the art of letting alone, and that some, things are 
not your business. Cultivate your acre, let other people 
cultivate theirs, and trust God to take care of His universe. 



CHAPTER X. . 

TOBAOOO AN"D HEALTH. 

'Merchants, manuifacturers, railroad corporations and 
life insiuranice companies do' not act from sentiment when 
they forbid employee and patrons to use cigarettes and 
drink intoxicating liquors. 

The following extract is from a letter hy the vice pres- 
ident of a life insurance comp'any to one of its agents ans- 
wering the question whether the company would permit 
him to write a policy for a youth, sixteen years of age. 

"We have never been asked to write any boy under 
eighteen years of age, hut if the boy of whom you speak 
is well developed, and does not smoke cigarettes, and has a 
good character for morality and temperance, we could 
write him on a ^twenty-payinent life' plan as at twenty- 
one.'' 

This letter from a business man representing a great 
enterprise, without one spark of sentiment in it, speaks in 
thunder tones to the youth of America: Don't use cig- 
arettes or strong drinks, if you would succeed or if you 
care for your life. 

KICOTIISTE A POISON. 

Moo tine, the principle of tobacco, is poison and should 
only be taken into the system as medicine. One-iseventh 
Oif a drop of it on the tongue of a cat is known to have 
killed it. One-fourth of a drop given to a healthy frog 
caused it to give one last croak and die. 

54 



Loyalty to God. 55 

A little child upon its mother's lap was thrown into 
convulsions and died by a drop of nicotine falling from a 
pipe onto its lip. 

A distinguished physician said : "Of all the cases of 
cancer in the mouth that have come under my observation 
almost every case has been ascribed to tobacco." 

Another physician who was superintendent of the in- 
sane asylum of Xorthhampton, Mass., said that one-half 
of the patients of that asylum loet their intellects through 
the use of tobacco. 



BOYS AND CIGARETTES. 

Boys should not use cigarettes. He who does will lose 
standing in school. His memory will fail. He will not 
be able to apply himself to his studies. His nervous sys- 
tem will be weakened. He will injure his digestion, poison 
his blood, hurt his eyes and voice, induce smoker's cancer, 
and the "tobacco heart." EiVery boy needs all the sense, 
health and strength possible to succeed in life. He should 
do nothing to destroy these. His chances for success are 
greatly lessened who uses cigarettes. 

Certain life insurance companies will not accept cig- 
arette users as risks, and some railroads will not employ 
them. Many business men reject them. They cannot get 
a United States army position. 'They are rejected by the 
United States nawv' schools. Some high schools will not 
accept them as students. 

The money spent for tobacco would more than support 
the churches of the land. Christians should not indulge 
a habit that is useless, unclean and costs more than the 
support of the gospel at home and abroad. 



CHAPTEE XI. 
OH'AEAOTEE ABOVE MONE^. 

Following is the subs'tance of 'a conversation between a 
pastor and member of bis church who was arranging to 
travel as salesman, fox a tobacco manufactory : 

Paetor — Have you prayed about the proposition ? 

Member — No (smiling). I don't know that I have. 

P. — ^But we ought to make our businesis and all of our 
plans a subject of pra3^er. I suppose you know that to- 
bacco contains nicotine, which is a deadly poison 
— that a mouthful of tobacco spit into a, snake's 
mouth has: been known to kill the reptile; that if a 
person unused to tdbaoco chews a considerable poTtion of 
it he will turn pale and become deathly sick; that it is 
only by becoming accustomed to it that the human system 
can tolerate the poison. We may become used to any poi- 
son until the body seems to demand the stimulus. 

M. — I scarcely know about this. 

P. — Whiskey and tobacco are associated. Every saloon 
in the land selk tobaccO' and cigaTs. To do your best work 
3'ou will need to canvass the saloons. 

ON THE DEVIL^S GROUND. 

M. — ^Well^ I have thought if Christians would go 
more into these places they might have more influence. 

P. — ^^That depends on their mission. The saloon is the 
devil's ground, and when Christians go onto his territoTy 
he captures theim as belonging to him. He bas tens of thou- 

56 



Loyalty to God. 57 

sands of such prisoners. Besides, nearly ever}' whiskey 
drinker uses tobacco. The tobaeco hahit encourages a love 
for strong drink. Of course, not every tobacco user is a 
whiskey drinker. 

You know that it is a useless, expensive, filthy habit, 
injurious to the nerves, the digestion, the circulation and 
the general health. 

BUSINESS MEN AND TOBACCO. 

'Christian men, getting the light, come under convic- 
tion and throw away pipe and quid before they get 
peace of conscience. 

Tobacco raisers, manufacturers and salesmen ought to 
get under conviction and quit cultivating, manufiacturing 
and selling the vile weed, injurious alike ^o soul and body. 

The writer knows grocerymen who are too conscien- 
tious to sell tobacco. 

It may be used in moderation as medicine, and 
s-hould he sold only by druggists, as is quinine and str3'ch- 
nine. 

BUT MONEY IS NOT ALL. 

M. — I can make more money selling tobacco than at 
anything else. 

P. — And for that matter more money can be made 
selling whiskey than by selling dry goods, groceries, boots 
or hats, but no Christian man will turn saloooi-keeper for 
"revenue only." Money-making is not the whole of life. 

The money standard is too low to settle the high ques- 
tion of right and duty. 



CHAPTEE XII. 

TOBAiOCO AND HOiLINESiS. 

A gentleman on a train', who knew that the writer wa^i 
•u minister, seemed bent on talking a'gainst sanctification, 
^nd more anxious to talk than to reason. 

Sanctiifieation, of all subjects, should not be spoken of 
unadvisably with one^s lips. But he 'poured out a volume 
of prejudice like water from a large hose: 

"I do not believe in sanctifiteation. No one can live it : 
We all sin every day in thought, word and deed. It is all 
right to grow in grace, but the best people miss the mark 
<?ontinually. Ati'd I say, if a man professes sanctification 
watch him." 

Only able to "get a word in edgewise it was suggested 
that he may have heard iTresponsible persons who were not 
able to present the truth in due proportio'n. Professors 
may have been ignorant, fanatical or dishonest. 

Attempts to pour oil on the troubled water did not 
quiet the storm. He had an insatiable thirst for the blood 
of holiness professors. 

TOBACCO EFFECTED HIS THEOLOGY. 

A lull in the conversation, I turned to my companion 
with the air of one who would be respectfully familiar en- 
quired what his business was. He meekly replied; ''I am 
a tobacconist/^ 

He said no more. One word spoke volumes. And I 
did not enquire further. The silence was great. It could 
be felt. 

I fell to meditating as the train sped on. Perhaps the 

58 



Loyalty to God. 59 

poor fellow has heard holiness preachers fight "the tobacco 
devil." And every time they thrust the spear of truth 
through him it went with telling effect into his business 
and heart. 

NO STRAPS ON TRUE HOLINESS PREACHERS. 

He may, at first have heard the truth with fear and 
trembling. Then with admiration for courag*;, which is 
common to human nature, he may have rejoiced, with fear, 
that some one dared to preach the truth, whoever it might 
t)ffend. 

Like Herod, under John the Baptist preiaching repent- 
ance he m'ay have done "many things" — ^But the one thing 
needful — ^^give up his sins — he did not. Herod would not 
^ive up HerodiaS', the tobacconist did not give up his god. 

Unwilling to yield, the reaction setting in, doubt and 
fear would change to anger and hate. Entrenched behind 
self interest he who feared and trembled would dtespise and 
become a full fledged holiness fighter. 

Holiness fought his business and exip<voed the hollow- 
ness of his religious profession and he in return opposed 
holiness as the enemy of his peace and prx)sperity. And 
there is a certain inward victory in fighting that the pas- 
sive nature know^s not. This is true whatever the cause. 

This may have been the evolution of this souFs experi- 
ence. Whatever the steps by which he entrenched himself 
behind its fortifications, we know that everywhere tobacco 
and holiness are antagonistic. 

They do not understand each other and are not in 
sympathy. 'When one is in the saddle the other trudges 
on foot. When one shouts victory the other hangs his 
head. Wlien one feasts the other hungers. This is univer- 
sal. They are opposed as light and darkness, as holiness 
and sin. How can two walk together except they be agreed ? 



CHAPTEE Xlll. 

A MANAGED OON'SCIENCE. 

"I would not give much for a 'man fortiy-flve years old, 
who has been in business any length of time and cannot 
manage his conscience," was the remark of a man beyond 
middle life, who had been reared in a Christian home. A 
member of church since childhood, he is a regular attend- 
ant, and a go;od financial support of the church. For years 
he has conducted a wholesale and retail ice cream confec- 
tionery in a large city. 

But he is a systematic iSunday desecrator. This is the 
fly in the apothecaTiee' ointment, sending forth a stinking 
savour. He panders to the tastes of lovers of pleasure 
raoTe than lovers of 'Groid^ and keeps his' business open on 
Sunday to please the public and satisfy his own covetous 
love of gain. 

He does this in violation of a plain command of' God. 
'No wonder he is able, after years of evil doing out of the 
blindness and hardness of his impenitent heart, to utter 
the sentence attributed to him at the opening of this 
chapter. 

-But "one sinner destroyeth much good." He employs 
young men from country homes. They must be consci- 
entious, honest, industrious; the brightest and best. 
They must have conscience, but too much of the excellent 
commodity would not be convenient in his business. They 
may not steal from him, but must be fundamentally 
wrong with God. How blind ! 

A minister was preaching on doubtful and wrong eon- 

60 



Loyalty to God. Gl 

&Mc[, in the light of Ood's Word, as the standard of faith 
and duty. One of the employees of this gentleman, hear- 
ing the sermon, was so convicted o'f the sin of Sunday des- 
ecration, that he could not stand erect, but leaned against 
the church wall as the minister urged him to give up Sun- 
day work and trust Ood for an opportunity to earn an 
honest living working six days a, week. 

His companion said : "You struck him hard all over." 
Poor fellow ! he is. well instructed, has high ideals, but 
is convicted of wrong doing. But he oo'mpromiees with 
conscience, saying: "I need the money. This is a good 
position; the best possible at present, but I hope soon to 
get a place where 'Sunday work will not be required.''^ 

A man manages his conscieu'ce at the iperil of manhood^ 
honor, his soul. He breaks himself down in. the citadel 
of his being, virtually saying : "God made me a man, in 
his own image. I will deface that image. I will degrade 
my manhood." 

The gentleman who has taken his conscience in hand, 
suffers in his character, as every violator of God's law 
does. Presumed to be honorable, he is a man of policy. 
When it pleases him, he is punctiliously attentive to de- 
tails. But a poor fellow falling into his grasp may find, 
to his sorrow, that "the tender mercies of the wicked are 
cruel." Untrue to God, he cannot be true to himself or 
any man. 

But he manages his conscience. He has chosen the 
world. Money is his god. And he has a measure of suc- 
cess. He has money. He has position. He has friends. 
He has influence thaffc money brings. But at what 
cost? The loss of a sensitive conscience, the loss of truth, 
the loss oi freedom, the possible loss of his sou]. "What 



62 Loyalty to God. 

is a man advantaged, if he gain the whole world^ and lose 
himself, or be a castaway?" 

A man manage his conscience! As well might the 
slave presume to domineer his master^ the pnpil instTnct 
his teac'her, the child exact obedience of his parent. Con- 
science should master the man, and he, its willing, loving 
slave, sihould heed its voice; enlightened by the Word, a& 
the voice of God, to his soul. Obedience to its every be- 
hest, Ls his only safety, as it is his crowning gloxy. 



i 



CHAPTER XIV. 
SUNDAY OBSE'EVANCE UNDER DIFFICULTY. 



When' the General Conference of the Methodist Epis- 
copal 'Church met in Los Angeles in 1904 many besides 
delegates took occasion to cifose the continent and visit the 
gTeat West. 

There was a man in our party who was not a great 
preacher or an important ecclesiastic but a modest man 
occupying a humble place in the Methodist ministry. 

The sequel of this story will show that he had convic- 
tions and stood by them. Strict views of the Sabbath and 
especially carrying them out marked him in a way not 
altogether aippreciated by his friends, but they will not 
soon forget him. 

We had traveled from the niddle west beyond Denver, 
and headed for a final run into Salt Lake City were sched- 
uled to arrive there before midnight on Saturday. But 
at Buena Vista, Utah upon our engineer starting the en- 
gine snap went the coupling of the car, of which our di- 
vision was part. And we were destined to a delay of ten 
hours in which w^e might view snow capped Mt. Harvard, 
Mt. Yale and Mt. Princeton^ and walk restlesoly around 
the village, criticising the railroad management for not 
getting us out of our dilemma sooner. 

But the delay meant that excursionists must travel on 
Sunday to .reac-h the goal of their ambition — ^the seat of 
MoTmon power. All on board regretted the detention and 
thought Sundiay travel under the circumstances a necessity.. 

63 



64 Loyalty to God. 

But our preacher was of ooascientiouo mind and had 
queetionings where otliers' were confident. 

Upon going to his berth in meditation and prayer lie 
thought "suppose a proper observance of the Sabbath 
would require you to not travel to-morrow." "Oh, yes/' 
"but the Lord wdil not require it. We met with an acci- 
dent and Sunday travel is a necessity." And so he sought 
to dismiss doubts which like Hamlet's ghost would not 
down. 

Finally he said, "I will open my heart to consider my 
duty. Grod is just. Ei^ht is right. Duty is not unrea- 
sonable. And I will not fear the consequences." He 
prayed for guidance and said, "I will know my duty.'' 

The result was that he saw clearly that to be true he 
must "remember the Sabbath day tO' keep it holy/' which 
meant that he must not desecrate the day by travel. The 
command was plain, and his duty seemed plain, though 
not pleasant to the flesh. 

Upon aiwiakening in the morning he consulted the con- 
ductor as to a. s'tation where he might safely sipend the 
Sabbath. And he prepared' his felloiw passengers for the 
step he was about to take, as gently ?s possible. 

A religious editor thought that our situation in passing 
over this great desert was like a vessel sailing upon the 
ocean' — ^An ocean steamer is not expected to^ stop in mid- 
ocean on Sunday. 

A Presiding Elder said that he could not worship a 
G-od who would be cruel to his children. He worshipped 
a God of love. 

A minister's wife suggested that if he lived in a city 
he would use electric and steam cars as necessary to 
church work. 

Another said that when he took c'harge of a Presiding 



Loynlty to God. 65 

Elder's district in O'hio' he Jiad conscientious scruples 
about the use of street cars and trains on Sunday, to meet 
his engagements. But an older minister advised him that 
since the situation was different from what it was fifty 
3'ear^ ago he wonld better use the conveniences for the 
church. If they were in the hands of the devil, God's 
cfhildren should employ them for His glory. Thus he set- 
tled the question and his conscience was at rest. 

It was also urged that Dr. Blank would preach and 
conduct religious services on the train. 

To the suggestions and criticisms the preacher listened 
with attention, assuring his friends that while he did not 
feel free to travel on Sunday he did not sit in judgment 
on those who did. For if there was difference of opinion 
as to the manner of observing the d^ay there could be none 
as to the duty, not to judige one another. The Bible is 
definite on this point : "Who art thou that judgeth an- 
other man^s servant? To his own master he standeth or 
falleth. . . . One man esteemeth every day alike. Let 
every man be fully persuaded in his own mind : "He that 
regardeth the day, regardeth it unto the Lord; and he that 
regardeth not the day, to the Lord he doth not regard it." 

Afterwards he said, "None of the criticisms moved me, 
for I had considered every objection in the darkness 
of the night as the train sped rapidly on its way, with 
my heart open to God. 

I could not consider Sunday travel necessary. I did 
not even have to be on time at the General Conference. I 
should have loved to spend those houTs with my brother 
in his WestcTn home, whom I had not seen for fourteen 
years, but s'oon hoped to visit. But that was not a nec- 
essity/^ 

Our situation was not analogous to ocean travel for the 



66 Loyalty to God. 

train could stop with safety and enjoy the conveniences of 
civilization. Ceasing to travel did not make God tyran- 
nical because "the Sabbath was made for man/' for his 
hig'hest good. The train men needed the rest of the 
Sabbath and opportunities of worship. So did the pas- 
sengers. S'o do all men. 

He had lived in large cities and towns during a minis- 
try of twenty-five years and had not used electric or steam 
cars. He had gone to appointments on Saturday that 
could have been reached by train on Sunday morning. He 
had walked long distances or used private conveyances to 
avoid the very appearance of evil.'' 

Eeligious services on the train would not hallow the 
day if Sunday travel desecrated it. Obedience not sacri- 
fice, is w%at Grod demands. Bowing at altars and observ- 
ing religious ceremonies did not change Baalam's covetous 
heart or please God. He loved the wages of unrighteous- 
ness and caused Israel to sin. 

The preacher spent the Sabbath in a small railroad 
town where work of all kinds was carried on as it generally 
is throug'hout the West. He visited a- Mormon sendee and 
on Monday morning went on his w^ay conscious that he 
had done the best he knew. 

We may say that he was too strict, and literal; that he 
failed to adjust himself to conditions and beeonio 
all things to all men. But it may be said in his favor that 
he thought and acted for himself. He had convietions and, 
without intruding them upon others, stood for them and 
stood alone. We sing: 

"Dare to be a Daniel, 

Dare to stand alone. 
Dare to have a purpose true, 

And dare to make it known." 



Loyalty to God, 67 

But it is easier sung than done. 

We condemn the Puritans. We say that they were se- 
vere and rigid. The pendulum now swings the other way. 
We have entered upon a liberal obseryance of the day. We 
are not Puritans. We are not bigots. We are not narrow. 
We boast of liberal views and tolerate all opinions an'd 
practices. We believe in freedom, demand large liber- 
ty and mistake license for liberty. 

But church and state are facing the question of a 
secular Sunday with the evils that forebode a nation that 
forgets God. 



i! 



CHAPTER XV. 
CHUECH MEMB'EE'S AIS^D SUNDAY EXOURlSIOXS. 

I do not write for non-church members. While many 
of the reasons apply to them they are directed to those who 
profess allegiance 'to Jesus. 

The following reasons against secularizing God^s Holy 
Day should weigh tons on the hearts of professing Chris- 
tians : 

1. The Bible commands ;''Remember the Siabbath day 
to keep it hoh^" He who goes oa 'Sunday excursions for- 
gets the Sabbath day to keep it holy. 

2. Worldlings are surprised to see "professors^' on 
Sunday excursions, at least till they get used to it. They 
say, "What, you here? I didn't expect to see you/' They 
are out of , place, but excuse themselves. 

3. Church members who ride on these excursions com- 
pel workingmen to work on the Lord's day. Engineers, 
firemen, conductors, brakemen, trainmasters, telegraphers 
and trackmen must be at their posts to serve the Sunday 
pleasure seekers . 

A Christian' has no right to inivolve others in Sunday 
desecration. Many railway employes have conscientious 
scruples against Sunday work. The writer has talked with 
scores of railroad men, and with scarcely an exception, 
they deprecate Sunday work. 

It deprives them of the opportunity of worship, the 
society of their families, and needed rest. 

4. E-ailway corporations run excursions on Sunday to 
make money. They catch the. working people. It is not 

68 



Loyalty to God. 61) 

love of tbe working man but his money winch is the mo- 
tive power. They have no more moral right to run Sun- 
diay excursions than a mam hais to sell dry gx)ods or grocer- 
ies, plow, blacksmith or quarry on that day. 

Thousands of Christians will not patronize these ex- 
cursions. Their example is on the right side. If they do 
not stop '"^the craze" they stop their part of it. • 

5. Hundreds of churches are pTactically emptied dur- 
ing the summer season, by church members going on ex- 
cursions to witness Sunday base-ball or other attractions of 
large cities. 

A few excursionists try to quiet their consciences by 
attending church in the city, but the crowd go sight see- 
ing. Some become drunk and disorderly. Others take 
undue license because away from home and out for a day 
of pleasure. 

6. Those who patronize these excursions have a long, 
wearisome day, usually get home at a late hour^ jaded, 
disappointed and poorly prepared to commence a> week^s 
work. Accidents are frequent in such large, and undisci- 
plined crowds. 

7. Church memhers who patronize Sunday excur- 
sions lose the rebuking power of sin. If they lift their 
voice in condemnation of other evils they are met with the 
rejoinder : ^^But yoai yiolate the Sabbath da.}^, making it> a, 
day of pleasure anid convenience. Physician heal thyself." 

8. It is argued that Sund-ay excursions are cheap. 
Then for money shall we sin? Because we save a dollar 
does that make it right? If we make 'God^s d^ay one of 
pleasure seeking and convenience^ shall we blame infideli- 
ty if it says, "ever}- man has his price. Christians a<re no 
better than others. We please ourselves; so do they. When 
a real issue is involved they dodge. They don't oibey their 



70 Loyalty to God. 

Bible or conscience any more than we. They are not more 
honest. 'They meedn^t talk. We are as good as they. 

9. The example is bad. It misleads and confnses the 
younger generation. Clear ideals are not presented. A 
Bible standard is not set np. The young and "outsiders'^ 
conclude that there is nothinig in Christianity but the 
name, and, with Shakespeare, they say ; 

"What's in a name ? That which we call a rose, 
By any other name would simell as sw^eet." 

10. "Enter ye in at the straight gate : for wide is the 
gate, and broad is the way that leadeth to destruction and 
many there he which go in thereat: Because straight is 
the gate, and narrow is the way, which leadeth unto life, 
and few there be that find it."— -Matt. 7 :13, 14. Strive 
to enter in at the straight gate : for many, I say unto you 
will seek (wish, desire) to enter in, and shall not be able." 
Luke 13 :24. Abstain from all appearance of evil." — 1 
Thess.' 5 :22. ■ 

It means everything to be a Christian ; not much to be 
a "professor." iSelf denial is necessary to walk the nar-- 
row way. 'God's "peculiar people" are radically different 
from mere church adherents. They are full of good works. 
Their principles, maxims and practices differ from those 
of the world. 

Plainly, as in the days of Moses, is the cry heard, 
"Who is on the- Lord's side ? Let hitn come unto me." — 
Ex. 32 :26. 

To all this the excuse is made "but good people pat- 
ronize Sunday excursions." This reminds me of a story : 
A holy monk complained that the devil had stolen some of 
the church's best j-ooing men. The devil replied, "I found 
them on my own ground and took them." 



CHAPTER XYL 
THE BLESSEDNESS OF GIVING. 

It is blessed to receive. 
Behold the h^-.ppy hearts of childrerii at Christmas time. 
How they whistle and sing and dance for joy which tliey 
-cannot all suppress. 

With what pride the friend points to the book on 
the center table^ the picture on the wall, the bric-a-brac, 
the lock of hair — gifts of affection. 

The heart sings, "I have friends," and points with 
pleasure to tokens of love. We cherish the gifts of friend- 
ship. They give zest and meaning to life, and make it 
worth living. They are springs in the desert and songs in 
the night. 

While it is blessed to receive, it is "more blessed 
to give.'^ The joy of ChristmEis 1:ide is not all in receiv- 
ing — it is more than half in giving. 

We take for granted that the words, "it is more blessed 
to give,'* are true, as he who is "the truth'' uttered them^. 
But this lesson is not the first or easiest to learn. 

One of the deepest lessons it is learned in the school of 
life's development. Turn the words over first one way, 
rhen the other, and see why "it is more (blessed to give 
than receive." Commencing at the lowest round of the 
ladder we would say that he 'who gives is in possession of 
something. This sign of sufficiency and power supposes 
him to be provided who gives to another. 

In this view would you be the heathen receiving mis- 
sionary offerings or the Christian who bestows them? 

71 



72 Loyalty to God. 

Would you be the recipient of charity or the benefactor to 
the poor ? Wo-iild you be "the submerged tenth/^ the bur- 
den and menace of civilization^ or the Christian citizen 
who is taxed for the poverty and crime of our generation ? 

GIVING INDICATES BENEVOLENCE, 

One may, in the vulgar senee, bestow alms without a 
charitable spirit, but he cannot truly seek the good of oth- 
ers without the quality of goodness. But he may receive 
love and ■S3'mpathy, and their expressions in material bless- 
ings, and be graceless. 

The soul becomes Christ-like in oivinsf. We orow in 
love by loving; kind, by acts of kindness; gentle by being 
gentle ; sympathetic by expressing symipathy. 

If giving does not indicate self-victory it is a step in 
the direction of the conquest. It is a stinging blow to 
sel&hiness. E*very time an act of giving is accomplished^ 
which carries the soul with it, selfishnes's cries and benevo- 



lence sings. 



THIS IS NOT THE V^AY OF NATURE. 

We would receive. ^TEow will this benefit me? What 
shall I get in return? You would not expect me to sac- 
rifice and receive nothino-. I am looking out for number 
one. Let every fellow care for himself." Every time one 
gives the lower nature suffers. 

It cries out in pain. Selfishness says, "You hurt me ;" 
jSTarrowness groans, "You stretch me;" Prejudice whines, 
"I don't see it so — is nothing coming our way?" The ma- 
lign passions all suffer^ but the higher faculties of the soul, 
benevolence and nobleness and love, grow and thrive. They 
make music which is attuned to heaven. 



Loyaltij to Gad. 7^ 

It is observa.ble that the dependeri't poor become "ex- 
acting/' as they receive without making adequate returns. 
They may forget to thank the hand that blesses them, and 
even talk against their benefactors while demanding aid. 



INVALIDS ABE TEMPTED AT THIS POINT. 

■Their helpless comdition makes them receivers, so that 
they may come to expect favors as their right. But grace 
will safeguard them. They may forget that the return of 
gratitude and love is the greatest gifts a human being can 
bestow^, and this is in their power. Its presence in the home 
is a greater blessing than silver and gold. 

Eeceiving without adequate response leaves the soul 
undeveloped. Muscles, not exercised, diminish in size, are 
weak and become paralyzed. Powers of mind or soul un- 
used become weak and diseased. 

The fish of 'Mammoth Cave, not needing eyes in their 
dark cavern, and consequently not using them, have come 
at last to be e3^ele6s. It is nature's economy. She hates 
waste. She will not be mocked. Any faculty not used 
tends to decay, is atrophied. ' 

IF LOVE LIES DOEMANT ENVY AND HATE GROW. 

It occupies the soul. Eiivy devours it. Sympathy not 
exercised dwarfs and the soul hardens and dies. Giving 
pierces selfishness through the heart, receiving only may 
shelter it. 

■Giving is 'God-like. God is the great giver. He gave 
his only begotten Son to die for the world. The Holy 
Spirit is a gift of the Son of God. He gives freely and 
withholds no good thing from those who love him. 



74 Loyalty to God. 

And lastly, 

IF SOME EXEECISE THE GRACE OE GIVIN^O, OTHERS 
MUST RECEIVE. 

If there is a gra,ce of gwing there is also a grace of 
receiving. And this must not be forgotten in balancing 
things. 'Many finid it harder to receive with grace than 
to bestow favors. The two go hand in hand in an ideal 
state. If we give earthly goods and do not receive in kind 
and measure, we never fail of heavenly grace which is be- 
stowed without stint upon the cheerful giver. And this 
is greater, as spirit is greater than matter. 




CHAPTER XVII. 
PAYIlSra THE TITHE. 

A prayerful study of Cliristiaii giving led to the con^ 
elusion that one-tenth of our income belonged' to the 
cause of religion and 'benevolence. "The tithe is the 
Lord's/' 

To consent to pay it was not easy. We were in debt. 
We already gave as liberally as people in our circum- 
■stances. Doubts as to whether God's rule for the Jews ap- 
plied to Christians presented themselves but we had gotten 
light upon the Biible rule of giving. 

To ease a burdened conscience^ we were enabled to lay 
aside doubts, fears and the spirit of covetousness and ded- 
icate, at least, one tenth of our income to 'Grod. 

Years have passed. Note the results : 

We are at peace on an important christian duty. 

We have proven 'God's promises: "It is more blessed 
to give than to receive." "Give and it shall be given -unto 
you." 

Hundreds of dollars more have found their way into 
God's treasury. 

The whole subject of Christian giving has changed its 
aspect to us. 

Under the old plan, when a benevolence was presented, 
the question was, "Can we afford it?" 

Xoiw, we inquire, "Is this a worthy cause? What part 
of the Lord's money ought to go to this object?" 

Then, giving was sometimes a heavy duty. Now, it is 
a delig'ht. 

75 



76 Loyalty to God. 

Then^ it was giving. Xow, it is paying. 
Light has come upon the Seriptures, which represent 
ns as stewards. We are not proprietors, not absolute own- 
ers. "The earth is the Lord^s and the fullness thereof. We 
are his people." We hold what wt have in trust. We are 
appointed to do business for God. How conscientiously 
v/e ought to do God's work and pay him his. part of the 
profits. 



CHAPTER XVIII. 

COYETOUSNEiSiS. 

We mav forsake 2:ra5S sins and harbor refined selfish- 
ness. Dishonest}' is shunnei as damning, while evil dispo- 
sitions infect the spirit and control the life. The drunk- 
ard is scorned b}' those whose hearts are black with avarice 
and worldly lust. 

Inordinate desire to possess may exist without yearn- 
ing for what is another's. 

Tl:e man who desired Jesus to divide the inJieritance, 
did not covet his brother's portion. He asked for his own- 
Bub earthly concerns crowded out better, holier thoughts. 
He said: ''This is my opportunity. This prophet can 
adjust my business. Oh! my inheritance; my rig'hts!" 

And Jesus looking upon him, said : "Take heed and 
beware of covetousness.'' 

THE RICH FOOL. 

The richer farmer^ in the parable, was not coveting 
another's possessions. "He thought within himeslf, say- 
ing, what shall I do, because I have no room where to be- 
stow my fruits ? And he said : This will I do : I will pull 
down my barns and build greater : and there will I bestow 
all my fruits and my goods. 

"And I will say to my soul : Soul, thou hast much 
goods laid up for many years. Take thine ease; eat, drink 
and be merry. 

"But God said unto him thou fool; this night thy soul 

77 



78 Loyalty to God. 

shall be required of thee; then whose shall those things be 
which thou hast provided? 

"So he that layeth up treasure for himself and is not 
rich toward God." 

He Avas a fool because he forgot that he must die. God 
was not in, all his thoughts. His creed, "the chief end of 
man is to glorify gold and enjoy it forever/' did not satis- 
fy. But he A\^as consistent for he lived his creed. He 
treated himself as though he was a mere animaL 
And he stands before the generations of men as ^^the rich 
fool" of the Bilble. His tribe is not all dead. 

DANGER SIGNALS. • 

This truth occupies a prominent place in the Bible, 
Danger signals thickly stud the path of life : 

"Thou shalt not covet." 

"The wicked blesseth the covetous whom the Lord ab- 
horreth." 

"Take heed and beware of covetousness." 

"No covetous man hath any inheritance in the king-- 
dom of God." 

"'Mortify, therefore, youT member .... covetousness 
which is idolatry." 

"They that will be rich, fall into many foolish and 
hurtful lusts, which drown men in destruction and perdi- 
tion." 

"For the love of money is the root of all evil (a root 
of all kinds of evil. E. V.) which, while some coveted 
after, they have erred from the faith and pierced them- 
selves through with many sorrows. 

The spirit of greed is the father of many crimes that 
blacken Bible characters. 



Loyalty to God. 79 

THE WEDGE OF GOLD. 

Lot selfishly preferred his own to his uncle Abraham "tr 
interests, chose the fertile valley of the Jordan for hi& 
flocks, and "pitched his tent toward Sodom/' We know 
the harm that came to him and his family. 

Achan and the wedge of gold are well set in story and 
song. 

Balaam, a prophet of Israel, loved the wages of un- 
righteonsness and caused Israel to sin. His destiny is 
wrapped in uncertainty. 

G-ehazi's greed caused him to lie and he was cursed 
with leprosy. 

The rich young man, humbling himself before Jesus 
to learn the way of life, went away sorrowfully, because 
"he had great possessions." 

Judas betrayed his Lord for thirty piece's of silver, then 
conscience-stricken, hanged himself, saying, "I have shed 
innocent blood." 

Ananias and Sapphira kept hack part of the price of 
their possessions from the apostles^ lied about it, and in- 
stantly fell dead by the power of the Holy Spirit. 

Covetousness is a spirit, not a circumstance, and is 
found in every condition of life. 

The subject of it may pay his deibts, and like Herod 
under the preaching of John the Baptist, be whipped to 
"do many things." 



THE DRY ROT. 

A regular church-goer and payer may be afflicted with 
the dry rot. 

Contributing every week to the support of churchy 



80 Loyalty to God. 

Sunday-c^chaol and missions; giving a little, "about 
like otlien?/' nearly evei}^ time, to all the causes, he may be 
dying, inch by inch, of the "money heart." 

FEARS THE POOR HOUSE. 

Cupidity manifests itself in anxiety for the future. It 
says : "I'll grow old and may come to want. I know it is 
my dut}' to give but I can't afford it." And he shrinks 
into his shell more a fossil than a living man. 

He complains of aggressive Christianity. "It costs too 
much. There are too many collections. As to missions ^-e 
have heathen at home." Asked to help the poor, he re- 
plies : "There's no end to giving. It's giving, giving. I 
can't afford it; charity begins at home." And he mig'ht 
add, "it ends there," with me. 

He says, "Benevolence is a w.aste. Preeichers are im- 
practical, begging machines, taking from the town what 
should be left at home among the poor." 

His feelings are wounded l)y the mention of money. 
He s-ajs, with a sigh : "Money is the bane of the church. 
If it were not for money we could take the world for 
Christ." The collection basket "'poked under his nose" 
is an "eye sore." He does not believe in taking collections 
on Sunday in church. He has scruples against collections 
taken anywhere upon any other day of the week. 

Unfortunate that the church needs money? God made 
no mistake in causing the church to be dependent upon 
our means for support. If the cause of religion did not 
need our money, we need to give. 

ISr.aturally selfish, our hearts easily close, become hard 
and narrow. We need to constantly give to keep our hearts 
open to the love of God and man. "It is more blessed to 
oive than to receive." 



Loyalty to God. 81 ■ 

GIVING THE LAW OF LIFE. 

God says : "It will save m}" people from selfishness 
and develop them in nobility and goodness." And so re- 
quires as a law of life, "freely ye 'have received, freely 
give." 

If forbidden to give time, strengtli, labor, money, sym- 
pathy — everything, we would die spiritually. ISTo greater 
evil could befall the church than to be placed in a position 
of indepenidenee of our thought and care and love. 

The covetous often recur to getting gain. Delighting 
in possessions, 'he lusts for more. Like the horse leech, he 
cries, "'Give, give," and is not satisfied. 

The words familiar in certain rich farming communi- 
ties : i 

"They buy more land — 
To raise more corn, 
To feed more hogs. 
To buy more land. 
To raise more corn, 
To feed more hogs.^' 

and on, an endless chain, speak of the affections set upon 
things of earth. 

The poet phases the same sentiment: 

"Though flockis and fields increase man's store. 
Abundance vainly makes him wish for moTe.'' 

Conversation reveals character. Mbney schemes, a fav- 
ored theme, locaT:e the heart's treasures. "Out of the 
abundance of the heart, the mouth speaketh." The foxe's 



82 Loyalty to God. 

t^il outside of the hole shows the hunter where the fox is. 

No time to read the Bible, attend church, or he alone 
with Go'd ; business and pleasure as excuses for violating the 
law of 'Grod, show the disease, eatin'g as a canker into the 
vitals. 

Envying the rich^ looking upon fine houses and ap- 
pointments with longing eye, indicate the lusting heart. 
Not desiring his neighbor's possessions, but hankering for 
as good, or hotter, is a sympto'm of the heart disease. 
Smoke curling from the chimney shows that fire is in the 
furnace. The hands of the clock indicate the condition of 
the works within. 

MONEY AND HONOR. 

Life is lowered by viewing it from the money stand- 
point. Eiches often atone for a man's sins, and make re- 
spectable his vices. A "moneyed man," honor or no honor, 
is often regarded as a valuable citizen. A woman marries 
a debauchee^ but if he is rich, no further questions may be 
asked. She has done well. It is whispered that the family 
recently moved into the community has money ir the 
bank, stock in railroads, government bonds, fai^ms and 
town lots. This is a passport into society, and the church 
bows a gracious welcome. "Poverty is a cala,mity, if not 
a disgrace." Character is disregarded. The dollar is al- 
mighty. If you can have both character and the dollar 
have character, but have money at all hazards. 

Millions are dyicg with consumption and know it not. 
They protest — deny it, while friends look on dreading, the 
conteequence. 

Souls are dying ignorant of their disorder. Generosity 
is dying. Noble impulse is dying. It is possible that the 



Loyalty to God. 83 

church may be manned by dead men ? Galvanized they act 
spafomodically like living men. They act when acted up- 
on. But they are dead — dead in trespasses and in sins. 

IDOLATRY. 

We look with horror upon heathen bowing to gods 
of wood and stone. How pitiable their condition! But 
the Holy Spirit says^ covetousness is idolatry. The cov- 
etous man says to the ^^almig'hty dollar" : "Thou art my 
god," and he bows down and worships. Grod hates and 
excludes such characters from his kingdom — Psa. 10 :8 : 
Eph. 5:5; Col. 3:5.) 

Is there no balm in G-ilead? Is there no physician 
there ? Why, then, is not the health of the daughter of my 
people recovered ? Thank God there is a remedy : 

Mortification is the cure. "Mortify, therefore^ your 
members. . . . covetousness which is idolatry." To mor- 
tify is to destroy, to' put to death. 

We ask o'f the condition of a sick friend. It is said 
that mortification hasi at last set in. We expect death will 
soon end the struggle. 

REBUKE THE EVIL SPIRIT. 

When the old, covetous life asserts itself, rebuke, de- 
stroy it. This is to mortify covetousness. 

Does duty require of you five dollars, ten dollars, or ten 
thousand dollars for God^s cause ? And does an unbelieving 
heart want to give nothing, or at most, twenty-five cents or 
one dollar? Eebuke the evil spirit. Say to selfishness: ^^Get 
thee behind me, Satan." And let old nature suffer morti- 
fication. His death will be the beginning of peace, power 
and purity in the soul. 



84 Loyalty to God. 

Simple trust in the Heavenly Father is the cure. Dis- 
trust dwarfs the soul; faith enlarges and ennobles the life. 

Lose child-like trust and the spirit enters a cave. The 
present is dark; the future foreiboding. Fears^ an ugly 
brood, infest the life. 

"Consider the fowls of the air and the lilies of the 
field, ye, of little faith/' 



ii 



CHAPTER XIX. 

A RICH POO'R MAN. 

"I have a member/' said a pastor, "who pays twelve 
hundred dollars taxes, and owns city property and farms 
ajid has money in hank. One hundred thousand dollars are 
his assets. And don't you know that I am the only preach- 
er who has gotten him to give five dollars a year for mis- 
sions ?" "How much does he pay on the preacher's salar^^ ?" 
inquired his friend. "Well, ahout twenty-five doUairs." 

"Talking in his home, I urged him to give moire to the 
cause of God as he had been blessed, and there were open 
doors to enter with money." He replied, "But I can- 
not afford it. I pay twelve hundred dollars taxes, and 
that is charity. It is used to care for the poor, the aged 
and the vicious; to build hospitals and jails, and asylums.'^ 
"Oh, but/' said his pastor, "Your taxes are not a. benevow 
lence. You pay taxes for protection, for road improve- 
ment, for bridges^ railroads and public buildings and the 
development of the country." 

After a moment's silence and evidently confused as to 
an answer he replied : "Pastor^ I sometimes doubt my 
conversion and whether I am a real Christian." 

This was significant as his personal salvation was not 
under consideration, and he may not have been given to 
religious testimony. Bait he doubted his salvation and 
feared that he was not right with G-od. Certainly he lack- 
ed peace, purity and spiritual power, and was conscious 
that his religious duties were doled out much as a slave 
works under the lash of his master. 

He doubted his Christianity ! Sinners -and saints may 
have looked at his life and doubted it too,unlesis the lives of 

85 



86 Loyalty to God. 

thousands of professors have formed wrong standards of 
Christianity. But he doubted and well he might, unless 
his conscience was eeaTed, the Holy 'Sipirit grieved and he a 
reprobate. Can a man be a Christian and covetous at the 
same time? It is written, Ood hates tihe covetous man. 
Does God hate the spirit and ways of his own children? 
Can a man love the world and the things of the world and 
have the love of Cod in him? Can he see starvation and 
suffering and ignorance amd crime everywhere prevalent 
and Christ^s kingdom in dire need of men and money, and 
be a 'Christian while closing eyes and ears and heart 
and hands against the calls of God and the appeals of 
human need? 

Such a man is in the position of the rich young ruler 
who pleadingly inquired of Jesus, "What lack I yet?'' 
The self-centered always feel a "lack." It was the witness 
of his own spirit, the witness of the Holy Spirit and' the 
\^'itne&s of the word to his real character. His conscience 
did not play false to him^ and Jesus, without apolog}^ or re- 
serve, went straight to^ his heart revealing his deepest need. 
"One thing thou lackest, 'go thy way, sell whatever thou 
hast, and give to the poor, and thou shall have treasure in 
heaven ; and come, take up the cross, and follow me." 

MONEY HIS GOD. 

He was selfish. He was covetous. His heart was set 
on his possessions. He loved mone}^ It was his idol. 
True, he had many excellent ttaits of character; He ob- 
served the Sabbath day, honored his parents, was chaste, 
gave a tithe of his income. His morals were rigidly correct. 

He would be considered a model church member to- 
day. But he was an idolater. Money was his God. He 
loved this present evil world and was living for it. 



Loyalty to God. 87 

When Jesus inti:oduced the knife to cut away the dis- 
eased part and give rest and peace by restoring health, he 
iJinched, hung his head, turned around and walked away 
sorrowfull}^, ^*for he had great possessions/' He wanted 
peace of conscience but he coveted gold m'ore. 

THE DANGER OF THE RICH. , 

The danger of the rich is selfishness. Saving and 
hoarding they cultivate covetousness. It steals stealthily 
upon them as their pile of gold increases. Though envied 
by the poor, the}' often carry heavy hearts and burdened 
consciences. How many wealthy men in church are. with- 
out assurance and peace and power because their hearts 
are set on bonds and stocks and houses and lands? They 
will be rich. They dig and delve and sweat and live and 
die for gold. But it will not feed the hunger of the soul. 

iWe must choose ^'hom we will serve. "Ye cannot 
serve G-od and mammon,"' is eternal truth. 

And Jesus looked, round about, and saith unto his di« 
ciples. How hardly shall they that have riches enter into 
the kingdom of God ! 

And the disciples were astonished at his words. But 
Jesus answereth again, and saith unto them. Children, 
how hard is it for them that trust in riches to enter into 
the kingdom of God ! 

It is easier for a camel to go through the eye of a 
needle, than for a rich man to enter into the kingdom of 
God. 

And they were astonished out of measure, saying 
among themselves. Who then can be saved? 

And Jesus looking upon them saith, With, men it is im- 
possible, but not with God: for with. God all things are 
possible.— ^Mark 10 :23-27. 



CHAPTER XX. 



MAKING MOXEY FOR GOD. 

We are living in a bus}^, m'Oney-making age. Discov- 
erv, invention, commerce all unite to lav their treasures at 
onr feet. Onr resources abound. Plenty and even luxury 
respond to the call of multitudes. 

Other generations have labored in poverty. They 
S'truggled for the necessities of. life in forest, field an'd 
mine, under adverse conditions. It may be said of us. 
"other men labored, and ye are entered into their labors." 

It is .a question how Christians m<ay use material pros- 
perity and the money-ma'iking faculty for God and humani- 
ty as it was once a problem' to- endure hardship and: priva- 
tion in a Cihristian spirit. 

• * All men are not called to preach — ^in the technical 
sense. Men ana.y be Cihristians and not have gifts and 
grace necessary to the office and work of the ministry. 
Paul pertinently asks: '^'^if all were preachers where were 
the hearers?" He might also add', and the supporters of 
preachers. 

The mass of men will fill their days as workers in ma- 
terial enterprises. They will buy and sell, work quarries 
and mines, till the soil, construct public highways, invent 
and exchange the comimodities of life. 

Some one must do the commerce of the world. The 
millions will gladly throw their powers of body and soul 
intO' the development of the material resources. And they 
will bless the church and humanity in their life's work. 

88 



Loyalty to God. 89 

Anything else that they may do in the Master's kingdom 
will be incidental. 

I have often looked with pain upon men who fail as 
men, but who snicceed as business men. Why is this so 
common? It may be because they lack instruction. But 
\]\ey place money first. Their aim is money. If they suc- 
ceed they win money. If they fail it is for want of money. 

MONEY OK CHARACTER. 

Business masters instead of serving them. Their fail- 
ure is the result of downright selfishness. They will be 
rich. That is the rock upon which the}' split. Ki any cost 
they will be rich. They wouM be honest and rich too, if 
that were possible. But they cannot let sentiment stand 
in ihe way of the goal. With a thousand noble aspirations 
which cry for recoignition they are subjects of one mas- 
ter passion, they will be rich. 

At the expense of manhood, honor, truth, benevolence, 
they will be rich. Indeed these virtues, they think, axe but 
tools with which to build fortunes. '^Vhat is the use of 
being honest if you can^t make money? We are not 
preachers or pious, you know." 

Hence so often manhood diminishes as riches increase. 
The biggest thing 'about some men is their bank account. 
And men look at the rich man and say, "He is worth fifty 
thousand, a hundred thousand, a million dollars. Yes sir, 
ever}' cent of it.^ ' 

ISTow, money must not be decried. The world's work 
cannot be carried on without it. It is a noble means 'of 
exchange. But what a comment? Poor fellow. Is that 
all he is worth ? Does that represent his assets ? Is it 
the prominent thing that should be said of a man, that 



yo Loyalty to God. 

he. is ricli? Who can put a price upon character? What 
is a soul worth ? What's the price of nobility ? of honor ? 

With the false estimate that men place upon life, Jesus 
looked upon the rich farmer and said, "Thou fool." That's 
what He thinks of men who -accumulaite fortunes at the. 
cost of their souls. He had turned himself into a machine 
to make money, to count and stamp it, when suddenly, 
without provision, he must meet his Grod. 

The rule seems to be that as men increase in riches 
they decrease in spiritual grace. "The cares of this world 
and the deceitfulness of riches, choke the word and he be- 
cometh unfruitful." 

THE RICH HURT BY RICHES. 

John Wesley in his early life knew only three rich 
men who were not hurt in their spiritual life by their 
riches. When an old man, referring to the same subject, 
he said, "When I was younger I knew but three men who 
did not lose spiritual grace as they became rich. Now, I 
say, I never knew one. 

What a statement coming from a careful student of 
human nature. Every man he had known in a long, pub- 
lic life had been hurt by the accumulation of riches ! 

MONEY A FETISH. 

He meant that the rich are particularly tempted to 
pride, to think more highly of themselves than they ought 
to think : to feel contempt for the poor and their inferiors ; 
to impatience. Self-will is fed b}^ riches. A covetous love 
of the world inicreases under the hoardinig process. They 
are inclined to slothfulness, ease and self indulgence. They 
are naturally less self-denying and cross bearing. Cbnsum- 



Loyally to God. 91 

ed with care they hunger and thirst less after God and 
righteoUiSnesfi. This is the serious hurt of tlie rich. 

WTieni Jesus said, ^'a rich man shall hardly enter into 
the kingdom of heaven^^ the apostles c^ied out in astonish- 
ment, "Who then can }je saved?" But Jesus exclaimed: 
"Children how hard is it for them that trust in riches to 
enter into the kingdom of God !" When their astonish- 
ment knew no lx)unds he replied: "With men it is impo.-- 
sible, but n-ot with God': for with God all things are pos- 
sible." 

How can the man of secular affairs use his possessions 
and talents in a Christian way? His gifts are a sacred 
irust not to be ignored or misused. There is increasing 
light on the business man's responsibility and use of mon- 
ey. Young men are inquiring how they can serve God in 
the industries of every-day life. The result is an in- 
creasing number in all of the churches who are intelligent- 
ly doing in bank, on exchange, in market place and field 
as they believe Jesns would have them do. 

The following incident shows how one man employed 
his opportunities and talent for money-making as a sa- 
cred trust. He was God's man to make and use money 
the same as if he had been God's man to preach, be a mis- 
sionarj- to the heathen or do other special, Christian work. 

His name, if given, would be known by many in the 
churches as he has blessed countless good causes. I relate 
the s-tory of his life as he gave it upon a public occasion : 

"I am not a college man, and it was the bitter disap- 
pointment of my life that I could not be one. I wanted 
to go to college and become a minister. I went to Phillips 
academy to fit. ^IV health broke down, and, in spite of my 
determined hope of being able to go on, at last the truth 
was forc-ed upon me that I could not. 



y2 Loyalty to God. 

^'To tell my disappointment is impossible. It seemed 
?.s if all my hope and purpose in life were defeated. ^I 
cannot be God's minister/ was the sentence that kept roll- 
ing through my mind. 

''l WILL MAKE MON^EY FOR GOD.^^ 

"When that fact at last became certain to me one mom'- 
ing — alone in my room — my distress was so great that I 
threw myself flat on the flooT. The voiceless cry of my 
soul was : '^O Grod, I cannot be thy minister V Then 
there came to me as I lay, a, vision, a new hope, a percep- 
tion that I could serve 'God in business with the same de- 
votion as in preaching, and' that to make money for God 
might be my sacred calling. The vision of this service 
and its nature as a sacred mdndstry were so clear and joy- 
ous thiat I rose to my feet, and with new hope in my heart 
exclaimed aloud' : '^0' God, I can be thy minister ! I will 
go back to Boston. I will make money for God, and that 
shall be my ministry.' 

• "From that time I have felt myself as much appointed 
and ordained to make money for God as if I had been per- 
mitted to carry out my own' plan an'd had been ordained to 
preach the Gospel. I am God's m-an, and the ministry to 
which God has called me is to make and administer mon- 
ey for him, and I consider myself responsible to discharge 
this ministry anid to give an account to him." 



OHAPTEE XXI. 



A NOVEL KEIADER'S EXPERIENCE. 

A Cliristian lacly whose conversion occurred under the 
labors of her pastor, related the following experience : 

xA.n inveterate novel reader for years, against the wish- 
es of her husband, she would compel her little child to sit 
in silence for long periods of time that she might devour 
the chaffy, if not vile, stuff. Her mental intoxication was 
not ordinary. One hundred novels a year were not too 
many for her capacio'us maw. 

She was a nominal church member, and her pastor was 
conducting a revival. Absorbed with a new sensation, she 
could not attend the meeting at first, but the conversion 
of her brother aroused her slumbering conscience and 
touched her heart. She was soon at the meeting and, with 
her husband, at the altar. 

She there promised G-od, if he would save her, to give 
up every sinful thing, and do all for his glory. 

Novel-rea'ding — a waste of time, money, and talent, 
vitiating imagination and heart, intoxicating as -^'hiskey 
to the drunkard' — stared her in the face. It was her foe, 
her darling sin. Selfishness intrenched itself there. She 
worshiped at its shine, as thousands of professors of relig- 
ion are doing. 

She saw her sin, repented of it, and said : "God helping 
me, I will never read another story book or paper.'' God 
was talking to her, and she was at last willing to listen 
and obey. 

93 



94 Loyalty to God. 

SHE BURNED THE TRASH. 

Going home, slie took the staick of novels and piled 
them onto the fire. They filled the grate more than once. 

Her husband plead for the latest one, which he had 
bought as a Christmas present and which had not been 
read, but in vain. Its beaoity turned to ashes. 

A sister entering the home at. the time of the burnings 
argued against such radical measures. 

^^Don't burn them, and don^t read them to excess, but 
read them moderately.^' 

"No,'' was the reply, "they have been the enem}^ of my 
lif e^ destroying my peace ; and I promised God to give up 
everj^tihing displeasing to him, and they must go." 

Compromise measures were vain. 

Her little child, observing the strange pix)cedure, and 
learning it's meaning, clapped her hiands and shouted : "Oh, 
goody, goody, goody." 

•The Bible ha® taken the place of the novel in that 
home. It is read^ loved, obeyed. 

Her idols burned, she is enabled to worship God, and 
serve him in spirit and in truth. 8he can be depended up- 
on to do spiritual w^ork anywhere. 

Her testimony is, "I am willing to be led by the Spir- 
it," and her word is believed. 

A genuine repentance bears the fruits of reformation. 
It is a repentance not to be repented of. ; 

She burned the books and papers ! N-ovel reader, by 
the thousands in the chunch of God, go thou and do like- 
wise. 



CHAPTER XXII. 
AN INFIDEL HYPOCRITE. 

Hypocrites are not all among professing Christians. 

Some are in the world, and infidel hypocrites ahound. 

A pronounced unbeliever asked to suibsicribe for an in- 
fidel paper said : "Xo, sir, I won't have that paper in my 
home. It may do for me, but I won't have my family read 
it." He w^as not consistent with his profession. While 
presenting a bold front he was shaky in his unfaith. With 
pleasure we add that he eventually became a devout believ- 
er in Jesus. 

Another recognized disbeliever taug'ht his children to 
discredit Christianity. But upon his death-bed he called 
his fa:mily around' him and renounced his infidelity con- 
fessing that he ha^d never really believed' it. 

This surprised his children. The son, who told the 
facts, was greatly ^'^at sea," as his father had taught him, 
from childhood that there was nothing in Christianity. 

He began to attend choirch and read the Bible to know 
the truth. Gradually he groped his way to' Grod. The 
battle was hard fou'ght against his father's erroneous 
teachings, the inconsistent lives of church members and 
his own unbelieving heart. But the Lord gra'ciously helps 
the willing soul. And to-day he is a believer. He is not 
the stalwart Christian he might be had his father, true to 
God, brought up his children in the nurture and atdmo- 
nition of the Lord. 

Infidelity lacks the element of reality without which 
quality there is no true character . As a class infidels are 

95 



96 Loyalty to God. 

shallow seekers after the truth. They are pretenders in- 
ilueneed by prejudice rather thaui a siiLeere desire to know 
God. 

We need not walk in the shadows. Lifers proibiem is 
not a riddle. We may know. But we will not arrive a.t 
certainty by jesting and sophistry. 

And spiiritual truth comes through the heart. At least 
the head warms at the fires of the heart. Both are needed 
but the heart comes first. God says, "My son this day 
give me thy heart ;'^ "the fool hath said in his heart there 
is no God." And, "out of the heart are the issues of life." 

The unbelieving neither see God in nature nor 
revelation, but thei pure in heart 'see him everywhere. 
God resists the proud but givesi grace to the humhle. 
Confirmed skeptics need to come down from assumed 
knowledge and ^conceit. Continued unbelief cannot be 
excused. It is willful and wicked; for "he that will do his 
will shall know the doctrine.' ' Obedience is the key to 
spiritual truth. 






CHAPTER XXIII. 



OOXFESSIOX AXD EESTITUTION. 

During a revival meeting a young man and his wife 
arose for the jora^'exs of the church. 

The second night they kneeled together at the altar. 
She was soon happily converted. Though friends prayed 
long and pointed to Christ he was not satisfied. 

A minister^ knowing his life, asked, "Is there any one 
whom you should see to make matters right T^ He replied, 
"Thexe is." 

iHe had trouhle with a neighbor on account of his tur- 
keys, which were trespassers. His neighbor shot one of 
the turkeys. 

A few days after the}^ exchanged contentious words. 
Deeply angered, he threw a stone and broke his neighbor's 
arm in tw^o places. 

The injured man received medical attention in a Cin- 
cinnati hospital, and though poor, is compelled to hire his 
work done on the farm. Both families regret the occur- 
rence. They are good citizens and have exchanged work 
and neighborly kindnesses. A sense of wrong doing bur- 
dened his conscience and though he sought peace, could 
not 'find it. He was urged to seek reconciliation, as he 
could not be right with God and wrong with man. 

He promised to see his neighbor upon returning home. 
As he drove three and a half miles in the darkness, over 
hilly roads, he felt that he coTild not face the man he had 
lamed. His soul was weak and troubled and dark. "V^Hien 

97 



98 Loyalty to God. 

putting his horse away, and closing the stable door he had 
the full consent of his mind to meet '"his friend, the ene^ 
my/^ and acknowledge the wrong. 



WORK THAT WILL STAND IN ETERNITY. 

:The coniiiet was over. He quickly crossed the field to 
his neighbor's house. They had retired fox the night. He 
called time and again. When the surprised man appeared, 
he readily understood the purpose of the visit and was 
glad to forgive and be reconciled. 



ERUITS MEET FOR REPENTANCE. 

The next day his pastor called and found his burden 
gone. He had peace of conscience, and his face shone with 
the sunshine of God's love. The burdened soul had at last 
found an altar of peace. A sense of justice convinced him 
that he ought to make restitution. He told his pastor that 
he would pay half of the hospital expenses and, if rights 
the entire bill. . 

Under bond for assault and battery, he consulted his 
neighbor and his lawyer. They quickly settled the diffi- 
culty without a lawsuit. He willingly agreed to pay hos- 
pital expense, damiages and costs. 

He and his wife joined the church. They take front 
seats. A happy family, the voice of prayer is heard in; 
their home. They speak with freedom and joy. 

It is to be noted that the church and the communitT 
who know the particulars of the case, delight to hear him 
speak. They believe he is honest, and say: "Brother Blank 



Loyalty to God. DD 

iijeans what he says and enjoys what he professes. He 
did right. We have confidence in him.^^ 

They would not, could not, believe him or have c'on- 
fidence in his profession of religion, had he, for any cause, 
failed to make confession and restitution. 

An intuitive sense in human nature is quick to re- 
spond -to honest effort to do the just and right tihing. 

^'He that covereth his sins shall not prosper: but 
whoso confesseth and fors'aketh them shall have mercy." 
4.0< c. 




CHAPTEE XXIV. 
G^ET EIGHT WITH GOD. 

The minister plead for an honest religion. He enlarg- 
ed upon the text, '^He that covereth his sins shall not pros- 
per, but he that confesseth and forsake th them shall find 
mercy of the Lord.'^ The burden of hi^ talk was that a 
man cannot be right with God and wrong with man. 

A young married man who was a member of the 
church enjoyed the services, expressing a desire to have 
a good meeting. 

After the Bible reading on '^True and False Eepent- 
ance'^ he took a back seat and fell out of step with the 
meeting. The evangelist wondered at his changed attitude 
but lafer the matter was made plain. 

A few vears previously he had cultivated an u.nfenced 
field of corn. Ordinarily it would need no enclo'sure be- 
cause of the stock law of Indiana. As a renter it was not 
his business to fence the field. 

'Certain neighbors permitted stock to run at large. He 
drove them from his field, requesting the owners to observe 
the law. After repeated trespasses he warned the intru- 
ders that he would not be responsible for damage to their 
stock. They laughed, saying, "We drove those other fel- 
lows away, and intend to drive you away." Coming to the 
point, where, it is said, "Patience ceases to be a virtue,'' 
two of their hogs were missing. '\'\n:ioever might be sus- 
pected nothing conld be proved. But this professor of re- 
ligion was responsible for the loss. 

His slumbering conscience, now aroused, troubled him. 

100 



Loyalty to God. 101 

But he contended with God; "They injured my corn, and 
I warned them of what they might expect." All to no 
purpose. His sin was against God, not man primarily. 
(Psa. 51:-!.) 

One night after a severe struggle he promised God that 
he would do right at any cost. 

His wife, like Job's, was ^'a miserable comforter.'^ She 
said, "You are tempted of the Devil." His father said, 
'•'You are going a little too far. You owe those outlaws 
nothing. Only go. on and be faithful to the church." 

•'Father," he said, ^'^I promise'd to make wrongs right. 
I don't have the money, but shall borrow it to pay for the 
stock I killed." His father seeing his determination 
loaned him the money to pay for one hog. One of the 
neighbors had moved into a distant neighborhood. 

Determined to do right, his heart was freed of doubt.« 
and fears. Peace came before he settled the claims. The 
Lord took the will for the deed. The meeting closed, and 
absorbed in spring work he neglected to pay his vows. He 
mav have aro^ued that he did not have the monev or time 
to attend to it. Pulblic opinion may have influenced him, 
or he may have shrunk from meeting his enemy. But the 
kingdom is first and the king's business requires haste : 
'•'When thou vowest a vow unto God, defer not to pay it; 
for he hath no pleasure in fools; pay that which thou 
hast Avowed." — ^Ecc. 5:5. 

God came again to his conscience in the quiet of the 
night. His agony was great. He feared that he might 
die before morning, for wilful carelessness added to the 
sin of killing innocent stock and doing to has neighbors as 
he would not have them do to him. He bitterly repented 
and promised, if spared, to lose no time in settling the last 
debt. And '"he performed the doing of it." His testimony 



102 Loyalty to God. 

then was, "All is right. God forgives my sins, and sancti- 
fies my soul. Olory.'' 

SENTIMENTAL PIETY. 

There is much sentimental religic^n. It is false and 
misleading, powerless and dead. A crying demand exists 
for truth between man and man. God demands it. Our 
souls demand it. Men would be happy, but to be right i:4 
all important. And he who is right is happy. 



n 



i 



CHAPTER XXV. 
FUTURE RUNi'SHMlEXT. 

(Thy Ward is truth.— John 17:17.) 

Described as: 

1. The Bottomless Pit. 

Rev. 9:1-2. — And the fifth angel sounded, and I sa\^ 
a star fall fram heaven unto the earth : and to him was 
given the key of the bottomless pit. 

And he opened the bottomless pit; anid there arose a 
smoke out of the pit, as the smoke of a great furnace ; and 
the sun and the air were darkened by reason of the smoke 
of the pit. 

2. ^4 Place of Darkness. 

Matt. 8 :12. — But the children of the kingdom shall be 
cast out into outer darkness : there shall be weeping and 
gnashing of teeth. 

Jude 13. — Raging waves of che sea, foaming out their 
own shame; wandering stars, to whom Ls reserved the 
blackness of darkness forever. 

3. Fire — Everkisting Burnings. 

Isa. 33:14. — The sinners of Zion are afraid: fearful- 
, ness hath surprised the hypocrites. Who among us shall 
dwell w4th the devourino^ fire? Who amono: u's vshall dwell 
with everlasting- burnings ? 

:Ma.rk 9,43 :48.— And if thy hand offend thee, cut it off: 
it is better for thee to enter into life maimed, iihan having 

103 



10-i: Loyalty to God. 

two hand'c tO' go into hell, into the fire that never shall be 
quenched : 

Where their worm dieth not, and the fire ic- not quench- 
ed. 

And if thy foot oflenid thee, cut it off : it. is better for 
thee to enter halt into life, than having two feet to be casi 
into hell^ into the fire that never shall be quenched: 

Where their worm dieth not, and the fire is not 
quenched. 

And if thine eye offend thee, pluck it out: it is better 
for thee to enter into the kingdom of God witli one eye, 
than having two eyes to be 'cast into hell-fire : i 

Whe're their worm dieth. not^ and the fire is not 
quenched. 

4. Fire and Brimstone. 

Ecv. 14:9-11. — And the thirld angel followed them, say- 
ing with a loud voice. If any man worship the beast and 
his image, and receive his mark in his forehead, or in his 
hand, 

The same shall drink of the wine of the wrath of (xod, 
which is poured out without mixture into the cup of his 
indignation; and he shall be tormented with fire and brim- 
stone in the presence of the holy ^angels', and in the pres- 
ence of the Lamb. 

And the smCke of their torment ascenideth up forever 
and ever: and they have no rest day nor nighty who wor- 
ship the beast and his image, and whosoever receiveth the 
mark of his name. 

5, The Lake of Fire. 

Eev. 20:14, 15. — ^And death and hell were cast into 
the lake of fire. This is the 'second death. 

And who'soever was not found written in the book of 
life was cast into the lake of fire. 



Loyalty to God. 105 

6. "The Second Death:" 

Mark 8 :36, 37. — For what thall it profit a man, if lie 
shall gain the whole world, and lose his own soul ? 

Or what shall a man give in exchange for his soul? 

Luke 9 :25. — For what is a man advantaged, if he gain 
the whole world, and lose himself, or be cast away ? 

Jas. 5, 19, 20. — Brethren, if any of you do err from tlhe 
truth, and one convert him; 

'Let him know, that he whiich converteth the sinner 
from the error of his way^ shall save a soul from death, 
and shall hide a multitude of sins. 

IL— ]T7io Are Lost? 

Psa. 9 :17. — The wicked shall be turned into hell, anid 
all the nations th'at forget God. 

Mark 16 :15, 16. — And he said unto them, Glo ye iuto 
al'l the world, and preach the gospel to every creature. 

'He that believeth and is haptized shall be saved; but 
he that believeth not, shall be damned. 

Rev. 21 :8. — ^But the fearful, and unbelieving, and the 
abominable, and murderers, and whoremongers, and sor- 
cerers, and idolaters, and all liars, shall have their part in 
the lake which burneth with fire and brimstone : which is 
the second death. 

Rev. 22 :lo. — For without are dogs, and sorcerers, and 
whoremongers, and murderers, and idolaters, and whoso- 
ever loveth and maketh a lie. 

///. — The Suffering of the Doomed. 

Matt. 8 :12.— But the children of the kingdom shall be 
cast out into outer darkness : There shall be weeping and 
wailing and gnashing of teeth. 

Matt. 13 :50. — And shall cast them into the furnace oi 
fire: There shall be wailino^ and onashino- of teeth. 

Luke 13 :28. — ^There shall be weeping and gnashing of 



106 Loyalty to God. 

teeth, when ye shall see Abraham, and Isaac, and Jacob, 
and all the proiphets, in the kingdom of God, and you 
yourselves thrust out. , 

Lfuke 16:19-31. — There was a certain rich nian, which 
was clothod in purple and fine linen, and fared sumptuous- 
ly every -day : 

And there was a certain beggar named Lazarus, which 
was laid at his gate, full of sores. 

And desiring to be fed with the crumbs which fell 
from the rich man's table : moreover the dogs came and 
licked hie sores. 

And it came to pass, that the beggar died, and was car- 
ried by the angels into Abraham's bosom: the rich niian 
also died, and was buried; 

And in hell he lifted up his eyes, being in torments, 
and seeth Abraham afar off, and Lazarus in his bosom. 

And he cried, and said. Father Abraham, have mercy 
on me, and send Lazarus, that he may dip the tip of his 
finger in water, and cool my tongue; for I am tormented 
in this flame. 

'But Abraham said, Son^ remember that thou in thy 
lifetime receivedist thy good things, and likewise Lazarus 
evil things : but now he is comforted, and thou art tor- 
mented. 

And besides 'all this, between us and you there is a 
great 'gulf fixed: so that they which would pass 'from 
hence to you eannot; neither can they pass to us, that 
would come from thence. 

)Then he said, I 'pray thee therefore, father, that thou 
wouldest send him to my father's liouse: 

For I have five brethren; that 1 e may testify uUcO 
them, lest they also come into this place of torment. 



Loyalty to God. 107 

Abraham saith unto him, They have Mases and the 
prophets; let them hear them. 

And he said, jSTay, father Abraham: but if one went 
unto them from the dead, the}- will repent. 

And he said unto him, If they hear not Moses and the 
prophets, neitlier will they be persuaded, thoug^h one rose 
from the dead. 

lY. Their Doom Evcrld'Siing. 

2. Thess. 1 :9, 10. — Who shall be punished with ever- 
lasting destruction from the presence of the Lord^ and 
from the glory of his power; 

When he t5hall come to be glorified in his saints, and to 
be admired in all them that believe (because our testi- 
mony among you was believed) in that day. 

'Matt. 12 :32. — 'And whosoever speaketh a word against 
the Son of man, it shall be forgiven him : but whosoever 
speaketh against the Holy Ghost, it shall not be forgiven 
him, neither in this world, neither in the world to come. 

Luke 3 :17. — Whose fan ie in his hand, and he will 
thoroughly purge his floor, and will gather the w'heat into 
his garner; but the chaff he wil'l burn with fire unquench- 
able. 

Matt. 12:82; Mark 9:15, 16; Luke 3:17; Eev. 11:10. 
11. 

REMARKS. 



L The fi^i.ure'S show that hell is a place of intense 



agony 



2. The righteous have conscious joy and the wicked 
conscious misery. 

3. The condition of the dead is fixed. There is no 
repentance after dei^th. I would not risk ^'a second proba- 



3 08 Loyalty to God. 

tion/^ nor de/pend upon ^'^the gospel of eternal hope.'' Thore 
is too mudi at stake. And I advise my friends to take no 
such risk. The word says^ "There is a great gulf fixed." 

4. Their punishment is eternal. We depend not only 
upon the text but the trend of Scripture. If the joys of 
the righteous are everlasting the agonies of the wicked en- 
dure forever. The same word in the original describes 
both conditions. 

5. We know as much on this subject as any one in the 
wotM. No one has ever returned from heaven or hell to 
give any information. All that is known is revealed in 
the Bible. Its teaohingsi are explicit. And we can read. 

6. Sentiment is not a safe guide by w^hich to settle 
the question of future retribQtion. We may say that God 
is too good to allow men to suffer in the next world. But 
He is not too good to let them suffer in this world. Men 
suffer here. They may suffer hereafter. The Bible re- 
veals Grod's plan of the future. And God's word is the 
last court of appeals. Nineteen hundred years have pass- 
ed and there is no^ new evidence. If learning, infidelity 
and wickedness of past ages could not destroy the word of 
God, higher destructive criticism of the present will fall 
like the hammer upon the anvil. 

This writer was nearly wrecked on the rock of liberal- 
ism in his early ministry, and felt that to be an honest 
man he must quit the ministry. His position caused 
him deep distress of mind. But he was enabled to 
make a complete consecration to God in which he promis- 
ed to believe His word and preach sin, repentance, faith, 
regeneration, sanctificatioin, the judgment, heaven anid 
hell as these are revealed, and leave results with God. In 
believing and preaching the word he tinds; peaee. And God 



Loyalty to God. 109 

honors the truth in the salvation of sinners and the sanc- 
tification of believers. Glorj- be to his precious name. 

7. The terms of salvation are eas}'. They are repent- 
ance toward God and faith in the Lord Jesus Christ. Any 
who will^ can fuilfill the conditions. They are applicable to 
young and old, rich and poor, learned and ignorant. In 
emergency on the verge of death the sinner may "look and 
live/*' believe with 'all his heart ^and be saved with an ever- 
lasting salvation. So that we may well inquire "how shall 
we escape if we neglect so great salvation?" If any are 
finally lost they will have themselves to blame. 

Life is our probationary day. Now is the acceptable 
time. Toi-morrow may he too late. Delay is dangerous. 
The red flag of danger isi thrown across every sinner's 
path. 

"Hasten, sinner, to be wise ! 

^tay not for the morrow's sun; 
Wisdom if you still despise. 

Harder is it to be won." 

"Hasten, mercy to implore ! 

'Stay not for the morrow's sun; 
Lest thy season should be o'er, 

Ere this evening's stage be run." 

"Hapten, sinner, to be blest ! 

■Stay not for the morrow's sun; 
Lest perdition thee arrest 

Eire the morrow is besrun." 



CHAPTER XXVI. 
THE KIND OF EEVIVALS XEEDEJ). 

There are revivals and revivals. Spurious revivaU 
weaken the chuTdh and injure the cause of true religion. 
They set up wrong standards and flood the church w^ith 
worldlings and unbelievers. They do not increase the 
spirit of benevolence nor attendance upon the means of 
grace. They do not settle churich difficulties, or promote 
a forgiving, patient, loving spirit. They do not compel 
fhe payment of debts ot holy living. 

There are revivals on the hand-liftin^g^ card -signing, 
church- joining plan. They stress the number of addiitions,, 
grea.t congTegationis and singing by large chorus choirs. 
Hundreds a^re received by the church on scant conviction, 
repentance anjd confession of faith. Others stress emotion- 
al experience more than intelligent faith in Jesus and holi- 
ness of heart and life. 

Some revivals are spent whem the evangelist packs his 
valise, and' others breathe their last before six weeks. 

The revival needed exalts Christ and magniiies the 
work and office of the Holy Spirit. It creates renewed in- 
terest in the Bible and prayer. It leads' men to confess 
their sins and make amends for wrong doing. It pro- 
motes a forgiving spirit, and transforms hard hearts into 
tenderness and love. It creates love for the house of pray- 
er and intense fear and hatred of the eard table, the dance 
hall and the theater. It depopulates the saloon and broth- 
el, and makes happy homes. It sweeps away vile and 
doubtful things, and multiplies happy witnesses to the 

110 



Loyalty to God. Ill 

pardoning^ saiictif3-ing and keeping gi'ace of God. It 
opens the pocket book for God's cause and throwi aside 
as a defunct institution the church festival and otther 
doubtful expedients to support the gospel. 

God give us Holy Ghost, ein-killing, life-giving revi- 
vals, the result of prayer, fasting and separation from the 
world. May He hasten the time when ^'the earth shall be 
filled wrth the knowledge of the glory of God, as the waters 
cover the sea.'' (Hah. 2:14.) 




CHAPTEK XXVII. 
HOW TO PROMOTE EEYIVALS. 

If ministers were on their knees- one iiouT a day for 
themselves and' their people n 'glorions change would result 
in the ministry and church. Two hours would be better. 
But, at last, it is' the spirit more than! the form of prayer. 

More pireachers preach an hour than pray in private 
an hour. Perhaps it is easier to pray five minutes in pub- 
lic than five minutes in private. 

Prayer is work; It is hard work; for we are naturally 
slothful. But it is paying work. It is glorious work. 

We have more instruction in theological schools, and 
journals on hdw to preach than how to pray. Neverthe- 
less, 'the apostles said, '"Lord, teach us to pray." Though 
preachers, their principal instruction was in the school of 
prayer. 

Study of methods, books on revivals and biographies 
of men and women usdd of God in bringing souls to 
Christ are helpful, hut these will not take the place of 
prayer. Earnest, agonizing, believing, prevailing prayer 
is the golden key that unlocks the store house of Ood^s 
graice. 

Pray if you would have revivals; if you would see yoar 
children converted or the church quickened. Pray if you 
seek power. Prayer brings the Pentecost. Study, travel, 
culture, eloquence, learning, important as they are, will 
not take its place. Pray, Oh ! Pray. 

Pastors need the revival spirit. Our slogan is "every 

112 



Loyalty to God. 113 

pa^ix)r his owu evangelist." The evangelistic spirit is be- 
ing lost in the ninltiplicity of demands upon pastors. It 
should be cultivated. 

^'SOME EVANGELISTS.^^ 

J3ut let us not stress this to the detriment of tiie 
gifts of others in the church. God has called "som-e evan- 
gelists for t'he perfecting of the saints; for the work of 
the ministry; for the edifying of the body of Christ." 
Emphasizing the office of the pastor, we need not minify 
the gifts of '^some evangelists." EiVery man in his order. 

God honors the gifts of "some evangelists." M-any 
have been »aved and the church helped to deeper spiritual 
life through their holy ministry. "Some evangelists" 
bless the church a thousand fold. The piaster s sphere of 
usefulness is enlarged by the faithful service of "some 
evangelists." 

Evangelists cost? So do pastors. But they pay. Af- 
ter "some evangelists" more money remains for missions, 
pastor's salary and all church work than was available be- 
fore they came, 

IDLERS IN THE VINEYARD. 

There are laymen out of debt, with money in bank, 
complaining at the dearth in the church. They think they 
abide God's time for an outpouring of the Spirit. Their 
patience is apathy. They are idle, lounging about. If 
the Master were to come to-day he would ask armies of 
such professors, "Why stand ye here all the day idle." 
Their answer, "Xo man hath hired us;" that is, placed 
us on committees, made us members of official boards, 



114 Loyalty to God. 

Soinday-school teaichers or leaders in church, would not 
avail. 

FAITH WHICH WORKS. 

We should prepare for revivals as we prepare' for crops, 
and expect an outpouring of the Spirit as we do harvests. 
Law governs sowing and reaping, whether in the material 
or spiritual world. ■ 

We do not fold our hands and expect a harvest, a house 
buiit or business prosperity. Our prayers are answered 
ever}' day by faith which works. 

'Prayer for "our children, our neighbors and our neigh- 
bors' children'' would be gloriously answered by paying, 
SpiTit-iilled men and women to assist pastors', or hold holi- 
ness tent ^meetings in groves where hundreds might hear 
the word of Ldie. 

Such men and women are pressing their way into opeu 
doors. But many doors are locked and the keys held by 
covetous hands. Stinginess is a foe to aggressive evangel- 
ism. A closed pocket book and revivals of righteousness^ 
do not go together. They do not truly pray who do not 
pay. ^ ' 

,0'hj for the application of common sense and business 
principles to our religious and church life ! ''The chil- 
dren of this world are wiseT in their generaition than the 
children of light." '''The harvest truly is great, but the 
laborers are few: pray ye therefore the Lord of the har- 
vest, that he would send forth laborers into his harvest."" 



CHAPTEI^ XXVIII. 
COXSEEVING THE EESiUUTS OF EEYIVALS. 

Eevivais may be promoted and their re^iilts conseTved 
by a free use o=f the religious prees. Tracts and other red- 
hot revival literature should -be widely circulated. 

The land reeks with the worthless and vicious in lit- 
erature. We do not wonder that the heart of the people 
is weak and ready to faint^ and that the love of many 
has waxed cold, when we co^nsider their mental bill of 
fare. 

TO EVERY 02^E HIS WORK. 

The children formed into classes for cateohetioal in- 
struction, and the young into Epworth League Chapters 
or Christian Endeavor Societies, taking' the plan of study 
and work as the situation allows, the ground of the heart 
will be preoccupied for Christ. Each member should be 
treated as an applicant for employment, and assigned a 
plaice in the field. 

The church is suffering from spiritual dyspepsia from 
either poor food and overwork, or overfeed and under- 
work. She presents the spectacle of a large army, many 
of whom are in camp, many more in the hospital and the 
few fighting the battles of the cross. 

If we would save the convert we must save his en- 
vironment. It has been said if the church were asked 
fifty years' ago what is the mission of the Christ, the an- 
swer would be '^to save a lost soul.^^ The same question 
propounded twenty-five years ago would elicit the reply, 

115 



IIG Loyalty to God. 

"He came to redeem man, soul^ body and spirit/' while 
to-day it is recognized that Jesus Christ came to seek and 
to save that which was lost, the whole m.an and his en- 
vironment. 

This larger Christ is to fill this larger life. There is 
to be rooTn for him in the inn. ISTo crowded apart- 
ments, no closed doors, are to exclude him. If ruled out 
of politics, and told to be satisfied with pray^ers and the 
devotions of the ichurch, politics becomea corru^pt and a 
corrupter. If crowded out of business as a pious intruder, 
preventing sharp bargains^ business, instead of a no'ble 
jueans of exchange, becomes an ignohle machine of greed 
and fraud. 

If not a guest of every society, it becomes insincere, a 
nest of strife and impurity. 

The convert sings around church altars, "I am washed 
and made whiter than snow," but dipped and steeped in 
imipure social and civic relations he is likely to become 
black as ink. 

The church has long recognized its mission to the in- 
dividual. It must still emphasize the value of the unit. 
The study of sociological questions attracts increasing at- 
tention to the relation of the church to the whole, to the 
mass of Bociety. 

Christ discoursed with the individual; he also took a 
whip of small cords and purified the temple. He dealt 
with the classes and the m'asses of the people. 

Municipal reforms point to? the larger scope of church 
life. 

The redeemed soul needs a redeemed environment. 



OHAPTEE XXIX. 
CONVEI^SIOX'S THE YEiAE EOUXD. 



ii^U 



"The average church is without sufficien-t vitality to 
give birth to spiritual children the year round/' It may 
have conversions when the forces are rallied, but through 
weakness soon falls from the supreme effort. But is it 
possible? Jesus answers, "All things are possible to him 
that believeth." "The things which are impossible with 
men are possible with God." 

"Emerson states a universal truth, "We get what we 
live for.'' Church socials, literaries^ concerts, the product 
of inventive brains and busy hands interest people and 
supplement church treasuries, the year round. They have 
their rew^ard. Live for wealth, pleasure^ ambition and 
these wait at your door. 

The writer knows a church whose leading members 
live for the salvation of souls as others live in the social 
realm or cultivate the aesthetic element and it has conver- 
sions the year round. 

Twenty-one members pay the tithe through the church 
treasury. The church has a pure system of 'finance. It 
might be called a laymen's church. Prominent in its 
work, they lead pi'ayer, class and cottage meetings and 
provide the temporalities. But — and it ought to be said 
— it is not a woman-'s church in the popular sense that the 
burden of church work falls upon over- worked w^omen. 

The type of Christianity is strong, practical and man- 
ly. The brains, hearts and hands of men lead. The wo- 
men &tand b}^' them in every good work. Clear in the ex- 

117 



118 . Loyalty to God. 

perience of holiness, bhey know how to pray and Ood 
honors faith in the salvation of souls at all seasons of the 
year. 

The average church anay constantly be a soul-saving 
institution. 

But the kingdom must he first. Matt. 6 :33. 

The preacher should .seek the salvation of souls in ev- 
ery sermon and all church work. 

To lead his scholarg to Christ should be the constant 
aim of every Sumday-school teacher. 

The Oospel net should be di'awn at every opportunity. 
The iS^unday night .service may be definitely evangelistic. 
E'xpect conversions and have them. 

The church saying, ^''This one thing we do/' and "all 
at it and always at it/' brings things to pass. 

To win men to Christ in season and out of sea.son, the 
church must have members trained to personal work. The 
personal touch counts. Hand picked fruit is best. 

And finally the 'church must receive its Pentecost if 
sinners are to be converted and the work of soul-.saving 
lifted to its proper plane as the one business of Grod's re- 
deemed people. "And they were all filled with the Holy 
Ghost.'. . . .They were added unto them about three thous- 
and souls And the Lord added unto the church daily 

such as should be saved. — Acts 2 :4; 41, 47. 



CHAPTER XXX. 

PASTOEAL BVANaBLIiSM. 

If the evangelistic spirit and revival fires are waning 
upon our church altars^ may we not in part account for it 
by a ico^nparison of our ministry with that of early Meth- 
odis.m? ' 

THE EARLY PREACHER. 

It meant muich of sacrifice to (be a preacher in early 
Methodist times. Often no church building^ or parson- 
age, or official board to fix a. stalary^ or Epworthi League to 
arrange a pleasant reception for the preacher. He went 
forth, like Abraham, not knowing whither he went, 
preaching everywhere, expecting salvation at every ser- 
vice, the Lord confirming the W'ord with signs following." 

A denouncer of wickedness in high places and low, he 
as quickly rebuked sin in the President of the United 
States as in the poorest sinner. He left paths to wealth 
and distinction, voluntarily accepting privation and pov- 
erty. The toils anid exposures of the ministry might 
weaken his constitution and shorten his, life, if ' violent 
mobs did not kill him. When the call of Grod was recog- 
nized and the consent of the will secured to obey, so much 
was involved in the choice that the man was marked 
among his fellows for his convictions, the extent of his 
life-sacrifices and the courage of his life. Such experi- 
ence and training produced stalwart men, mighty men, 
leaders of men, whose ministry was not in word only, but 
in power. They spake as those having authority and not 

119 



120 Loyalty to God. 

as the scribes. What wais the fear or favor of man to Yiim,. 
who bad forsaken all for 'Ohrist? Men might kill his 
body, but he feared God, who had power not only to kill 
but to cast soul and body into hell. 

THE MODERN PREACHER. 

The young man to-day may cast about him and ask,, 
^^hait shall I choose as a life's work ? The law offers op- 
portunitiee of fortune and fame. I can practice medi- 
cine or engage in business.^ with proapects of success. But 
take it all in all, I will enter the ministr}^ I am not very 
strong any way. Politics is a dirty pool; the laws of 
trade exacting; not one merchant in a thousand finally 
succeeds ; but the ministry in many ways is suited to my 
taste. It is true, I do not aippreciate the itinerary; I pre- 
fer a settled home, with more of the comforts of life ; but,, 
b}' being careful not to offend, I may stay for years. I can. 
have leisure for self-iculture which none of the other pro- 
fessions afford. My associates will be churchly minds. I 
may not get rich, but shall be sure of a living, and with 
the pulpit as my throne of pov>^er miay command the at- 
tention and respect of my fellow men." 

LACK OF A HIGH MORAL PURPOSE. 

Whatever advantage these considerations afford, they 
indicate lack of conviction, deep moral earnestness, and 
are a source of weakness and danger to the ministry and 
the church. ' 

We are men of finer 'texture^ they were of firmer mould. 
We are m'ore cultured, they were more rugged. We move 
with the policy of statesmen through difficult and delicate 



Loyalty to God. 121 

surround ingSjbiit lack the decision, the resolute bearing,the 
manlv coura^oe, the swino^ of victory of our fathers. The 
times have changed. We are living in a complex state of 
society, their life was simple. They needed physical cour- 
age to endure privations, we moral courage of a higher or- 
der to search out and condemn sin of a subtle character 
intrenched in high places and low. 

Another reason for a lack of the evangelistic spirit and 
revival fires ma}^ be suggested. The pastor to-day is a 
man of affairs. 'His work is not simply preaching and 
evangelizing, buit he is at the head of an enterprise having 
many departments. He must be a well equipiped man. If 
not carrying into detail the work of tlie societies, he 
stands ready to direct the leaders of them. Thi^ broadens 
him. But the process results in the losis of the evangelis- 
tic gift and power. The need of the hour 'i^ pastoral evan- 
orelism. Paul's advice to Timothv, ^'Do the w^ork of an 
evangelist/*' should be heeded by every pastor. Timothy 
was a. pastor. 

A call to the ministry is a call to save soulis. This is 
his one work. Difficulties may stand in the wa}' — c-liurch 
building, church debts, societies, weddings, a worldly 
church — but the passion for souls, which will t-ome with 
the gift of the Holy Ghost, will sweep away the barriers. 

If the pastor is weighted with the rautine of a heavy 
machinery that threatens to engross and secularize him, 
let him cry mightily to God for deliverance, and tarry at 
Jerus-alem until he be endued with power from on high. 
In answer to believing prayer, God will endow his minis- 
ters with the gift of the Holy Spirit in such measure 
and power as shall make them soul winners. 



^^ , CHAPTER XXXI. 

SPECIAL EVANGELISM. 

The law of divisiofn of labor obtains in the ministry. 

"'He g!ave some, apostles; and some, evangelists; and 
some, pastors and teachers; 

"For t;he perfecting of the saints^ for th.e work of the 
ministry, for the edifying of the body of Christ." — (Eph. 
4: 11, 12.) 

It requires the whole minietry^ — aposties, prophets, 
evangeli^^ts, pastors and teachers — with the diversities of 
gifts, to carry forward the work of the Holy 8pirit« in the 
church and in the world. 

I do not know whether the evangelist of to-day sus- 
tains exactly the same relation to the church that the 
evangelist did in Biblical times, but God is raising up 
men and women and thrusting them forth as never before 
into the highways and hedges; visiting the sick, the poor, 
the neglected, the vicious; distributing tracts, religious 
books, papers and Bibles; singing, pleading, praying with 
the individual or the mass, in country school or city 
churchy in foreign or home field. Cultured or ignorant 
of letters, ordained or unordained of men, God is thrust- 
ing them out. "It is the Lord's doings, and it is marvel- 
ous in our eyes.'' 

This is a day of specialists. One may no^t be master of 
all knowledge. Science, litera.ture^ art — each is divided 
into many departments. A man may give his life to the 
culrivation of one specialty without ex^hausting what may 
be known in his chosen field. 

122 



Loyalty to God. 133 

Wi'bh the diversiified tax upon 'brain and heart, the pas- 
tor may, without reflection upon himself, call to his aid 
hi^ brother or sister, whom Grod may have more signally 
endowed with the evangelistic gift. 

I would use evangelists as we use editors of religious 
papers, the traot, the book, the missionary, the church 
dedicator, or teacher of special gifts, as I had need — not 
to supplant, but to supplement my efforts. 



CHAPTER XXXII. 
FAITHFUL PREACHING. 

Son of man, I have made thee a watchman unto the 
house of Israel : therefore hear the word at my mouth, 
and give them warning from me. — ^Ezek 3 :17. 

The relation between preacher and people is intimate. 
Dependent upon them for support and open doors he is in 
danger of forgetting who called him to the ministry and 
to whom he is responsible. The people may come to feel 
that the preacher belongs to them and that he must 
preach to please them. 

CALL TO PREACH. 

The call to the ministry comes from God. "Xo man 
taketh this honor unto himself, but he that is called of 
God, as was Aaron." The conviction is frequently so 
deep that the subject of it cries out, '^woe is unto me if I 
preach not the gospel." Other callings may offer induce- 
ments but he cannot heed them. He may plead poverty, 
ignorance, or a stammering tongue. Untitness and possi- 
ble failure stare him in the face, but eternity is before 
him, perishing souls and his o'wn salvation tretoble in the 
})alance. He is dealing with God. 

Called of God with a divine message of utmost impor- 
tance to sinning, dying men, the position of the minister 
is unique. 

ANGELS NOT CHOSEN. 

IGod might have called angiels to this work, ^^But we 

124 



Loyalty to God. 12i) 

have this treasure in earthen vessels that the excellency of 
the power might be of Grod and not of men." The priests 
under the old covenant ministered to the people and of- 
fered sacrifice for sin. The pro-phets were an irregular 
ministry specially called of God to w^arn and instruct as 
well as tell the people what should come to pass. The 
priestly function has passed while the ministry which 
more nearly resembles the prophet's calling remains. 
Go'd's charge to His prophets is His charge to His preach- 
ers today. 

TO SOUND THE ALARM. 

The waitchman upon the walls, trumjDet in hand, gave 
the alarm when danger threatened the peace or safety of 
the city. 

Zion's watchman is commissioned : "Cry aloud, spare 
not, lift up thy voice like a trumpet, and show my people 
their transgressions and the house of Jacob their sin." 
Isa. 58:1. 

When he sounds the alarm and the people take not 
warning, their blood is upon their own heads. But if he 
see the evil and utter no warning and the people perish 
their blood will be required at the watchman's hand. The 
trumpet must give no uncertain sound. 

The prophet was to declare the word of the Lord fear- 
lessly. He must ^'^cry aloud" w^hether men would hear or 
forbear. He was not to be influenced by possible results. 

NOT TO FEAR MEN. 

For the Lord spake thus to me with a strong hand, 
and instructed me that I should not walk in the way of 
this people, saying, i 



126 Loyalty to God. 

Say ye not, a confederacy^ to all them to whom this 
people shall say, a confelderacy ; neither fear ye their fear, 
nor be afraid. 

'Sanctify the Lord of hosts himself; and let him be 
your fear, and let him be yonr dread. Ezek. 8, 11, 12. 

The prophet is not to waik in ^^the way of the people," 
to compromise with sin, however plausible or popular. 
Hie clear utterance of truth m'ay cause people to with- 
draw their support, malign his good name, threaten or ex- 
ecute violence upon him. He is not to fear them but sanc- 
tify the Lord ot hosts and fear Him. A wholesome fear 
of the Lord would straighten up man}^ a coanpromising, 
weak kneed preiacher. 

DUMB DOGS. 

Jewish history records the frequent falling into wick- 
edness of priests and prophets. 

Jeremiah utters a wail; 

The priests said not, AYhere is the Lord ? and they 
that handle the law knew me not ; The pastors also trans- 
gressed iagainst me, and the prophets prophesied by Baal, 
auid walked after things that do not profit. Jer. 2 :8. 

For from the least of them even unto the greatest of 
them everyone is given to covetousness ; and from the 
prophet even unto^ the priest everybne dealeth falsely. 
Jer. 2, 8, 13. ! 

Zepheniah lifts up his voice : 

His prophets are light and treacherous persons: her 
priests h'ave polluted the sanctuar}^, they have done vio- 
lence to the law. Eeph. 3. 4. 

Hosea exclaims : 

The watcbman of Ephi^aim was with my Ood; but the 



Loyalty to God. 127 

prophet i^ a enare of a fowler in all hi^ ways, and bated in 
the house of has Clod. Hos. 9, 8. 

A remarka^ble fact is brought out in connection wirli 
the falling away of the prophets: 

His watchmen are blind ; they are all ignorant, they 
are all dumb dogs, they cannot bark; sleeping, lying 
down, loving to slumiber. 

Yea, they are greedy dog's which can never have 
enough, and they are shepherds thai cannot understand; 
they all look their own way, everyone for his gain, from, 
his quarter. Isa 56-10, 11. 

Why were the watchmen "dumb dogs?" Becaui?e they 
were "greedy dogs." They knew that the faithful 
prophets had fared badly, were not well fed but often, 
stoned, hunted down like wild beasts and put to death for 
their exposure of wickedness in high places. 

The false prophets considering prudence the better 
part of valor would not cry out against iniquity in a de- 
finite and fearless way so as to be felt and feared by the 
wicked in authority, the rich and influential. They would 
argue: "'G^od does not require his servants to endanger 
their lives, reputations or salaries. Eeligion is a pleasant 
service. It brings peace, not strife, among men^ A life of 
self sacrifice, the martyr spirit, are figments^ of heated 
imaginations." And thus it might be written of their 
tribe in all generations. They saved themselves others 
they could not save. 

'^LIKE PEOPLE LIKE PRIEST.^'' 

And there shall be, lilce people like priest; and I will 
punish them for their ways, and reward them their do- 



128 Loyalty to God. 

In all ages tihe people mold the character of the 
jjriests. The people have the kind of preachers they want 
or b}' a process of attri'tion tone them down to their lik- 
ing. This is natural. The congregation nuimbers one 
thousand; the preacher one. The ratio of influence is as 
one thousand to one, in favor of the people. 

But "one shall chase a thousiaLnd and two puit ten thous-- 
and to flight." "One with God is a majority." Thus the 
great 'battles for God have been fought. God with Gideon, 
Daniel, Paul, Luther, Wesley made them invincible m'aroh- 
ing from victory to victory over sin and the hosts of Satan. 

A w^o<nderful and horrible thing is committed in the 
land ; The prophets prophesy falsely, and the priests bear 
rule by their mean/s ; and my peofle love to have it so : — 
Jer. 53 :0, 31. 

False prophesying. Bearing rule by money. What 
corruption and what a revelation, "the people love to 
have it so." 

Lincoln's bible. 

A^Hien Abraham Lincoln received the nomination to 
the presidency; he called on the ministers of Springfield, 
Ills., to feel the pulse of the church on the abolition of 
slavery. With two or three exceptioins the ministers said 
the time is not ripe for such a movement. Slavery can not 
be aholished. 

The attitude of the preachers greatly affected Mr. Lin- 
coln. He paced the floor of his room in agony^ saying; "I 
do not profess to be much of a 'Ohristian^ but I do not so 
read my Bible." Why did these preachers with the same 
Bible that Mr. Lincoln had think the slavery abomina- 
tion should not be swept "with the beso^m of destruction?" 



Loyalty to God. 139 

Tlie ansiwer is given by the prophet, ''Like :people, Jike 
priest/' and "the people love to have it so." 

FALSE PROPHETS. 

During slavery times preachers, south of the Ma©- 
on and Dixon line, were generally silent on the ahomin- 
ation. They had open Bibles,were men of sense and the hor- 
rors of the institution were before their eyes. W%y were 
they silent? They were "dumb dogs" because "greedy 
dogs.^' They were wihite slaves. The people were their 
masters. It was the old story. "'Like people, like priest" 
and "'the people love to have it so." 

A strange Scripture is Micah 2 :11 .If a man walking 
in the spirit and falsehood do lie, saying, I will prophesy 
unto ihoQ of wine and of strong drink; he shall even be 
the prophet of this people. 

« 

IX BONDAGE TO THE SALOON. 

Does the prophet mean th-at when the people are givea 
to drunkenness he who, stifling convictions of right and 
duty, praises wine and strong drink as good creatures of 
God, not to be despised but rightly used, shall be the 
prophet of the people? 

At least -we have known prohibition preachers, who 
dared to say that "the liquor traffic can never be legalized 
without sin," and that men can not vdte to legalize it 
without being partners to the iniquity, having uneasy pas- 
torates coming to abrupt ends. 

Preachers in general conferences, assemblies and as- 
sociations resolve that "the liquor traffic can never be le- 
galized without sin," but in the voting booth where they 



130 Loyalty to God. 

may express themselves to the government are "silent as 
mummies/^ Their votes can not 'be distinguished from 
those of hrewers, distillers and Baloonists, who never vote 
against their own interests. 

Would that the acts of the apostles agTeed with the 
resolutions of the apostles. 

Are we under bondage to the liquor poiwer as our 
fathers were to slavery? Is it "like people, like priest?'" 
Is it becanse "the people love to h'ave it so?'' 



PAUL AN EXAMPLE. 

Paul WW a faithful preacher. To the church at Co- 
rinth he wrote: i 

"1 am determined not to know anything among you, 
save Jesus Christ, and him crucified," 

Corinth was a cultivated, corrupt cit3\ The home of 
artis'ts, sculptors, poets, orators, statesmen. Paul was a 
manj of varied attainaiients, but he would not know the 
people for their wealth or learning. One work was his.. 
He would know Jesus Christ and him crucified. 

For do I now persuade men, or God? or do I seek to 
please men? for if I yet pleased men^ I should not be the- 
servant of Christ. Gal 1 :10. 

He could not please men ; if he did he was not a ser- 
vant of 'Christ. 

HE DID NOT COVET. 

In the same spirit he exclaimed : "I seek not 3'Ours hi\t 
you. I have coveted no man's silver or gold or apparel."^ 
The preacher who can look his congregation kindly 'Ar.d 



Loyalty to God. 131 

truly in the eve and say, "I do not covet yonr money. My 
baippine^s does not depend upon a large salary or a fine 
church. I am not dependent upon the friendship of a 
worldly church or the wicked rich^' is a king among men 
compared to the poor slave in the pulpit who dare not call 
his life his o^\-n, his mouth beautifully closed with a gol- 
den clasp. 



PAULAS ADVICE TO TIMOTHY, 



An old man in prison, with the headman's axe and 
the judgment seat in view, Paul instructs Timothy, and 
through him the ministry of all ages; 

I charge thee therefore before God, and. the Lord 
Jesus Christ, who shall judge the quick and the dead at 
His appearing and His kingdom. 



PREACH THE WORD. 

Preacli tJte word; be instant in season, out of season; 
reprove, rebuke, exhort with all long suffering and doc- 
trine. 

For the time will come when they will not endure 
sound doctrine: but after their own lusts shall they heap 
to themselves teachers, having itching ears; 

And they shall turn away their eairs from the truth, 
and shall be turned unto fables. 

But watch thou in all things, endnre afflictions, do the 
work of an evangelist, make full proof of thy ministry. 

"Preach the word.'' How the words sound througih 
tlie ages. His not to make or mend, but proclaim the gos- 
pel. 



132 Loyalty to God. 

HE IS TO REBUKE. 

He is to ^reprove, rebuke and exhort with all long-suf- 
fering and doctrine/^ He was not to be squeamish but 
re'buke them tbat isin before all that others also may fear, 
without preferring one before another, doing nolthing by 
partialilty/' A backslidden chnroh votes such a course rad- 
ical, lanid the preacher who should follow his discipline 
and the word of God as ungentlemanly if not erratic. We 
usually observe a prudent silence until we find something 
to compliment, then we ply all the arts to please and win 
the offender, if not to Christ, at least to ourselves. 

CATERING TO THE RICH. 

The early church s^howed a strong disposition to regard 
tliQ rich and despi'se the poor. Jas. 2, 1-9. 

The disposition still lives in the church. But if we 
have respect of persons we sin. 

And finally this heaven-born message is to be delivered 
in a spirit of perfect love, without any trace of bitterness 
or harshness. 

Let the apostle again speak and be our model. 

THE LOVE OE CHRIST. 

The center of his heart in all his labors and sacrifices 
is seen in the utterance, "The love of Christ constraineth 
us.^' Hear his solemn affirmation : "I say the truth in 
Christ, I lie not my conscience bearing me witness in the 
Holy Ghost, that I have great heaviness and continual 
sorrow in my heart. For I could wish that myself were 
accursed fro'm Christ for my brethren, my Irinsmen, ac- 
cording to the flesh." Roman 9 :l-3. 



Loyalty to God. 133 

A ATEEPIXG MINISTRY. 

Hk message was soaked in tears; ''B}- the space of 
three years I ceased nor to warn ever}' one night and day 
with tears/' 

His love was not dependent upon the good will he re- 
ceived in return. He sought no selfish ends : "I will glad- 
ly spend and be spent, tliough the more abundantly I love 
you the less I be loved." 

THE TRUTH IX LOVE. 

'^^Speaking the truth in love'^ are words that should be 
engraven upon every preacher's heart. The truth may be 
preached of strife and envy, and love may degenerate into 
a soft sentimentality. But truth' and love compounded 
by the divine alchemist in the preacher's heart are to flow 
from lips touched with a live coal from off Ood's altar. 




CHAPTER XXXIII. 
MINIiSTERIAL COURAGE. 

Sin stalks over the land. Intemperance^ lust, greed in 
business, corruption in politics and gambling prevail. 

The minister in front of the battle is in an exposed 
position. ^Ttt is the business of a leader to lead.'^ He 
must furnish enthusiasm for the rank and file of the sol- 
diery. His position is unique. 

The press may be dominated by the money power; the 
pla.tform pleads its mission to entertain and instruct; the 
politician subordinated to the saloon hopes to lead his par- 
ty "following a. little in the rear." 

The pulpit is said to.be in bondage to the pew. "Lfike 
people like priest" is quoted to show that in all ages this 
tendency has existed. But the conviction is righteous 
that the pulpit should speak as the oracle of Grod. There, 
at least, the truth in I'ove should be spoken without fear or 
favor. 

Courage is needed to meet the sins of the church. De- 
pendent upon his people for support an'd open doors the re- 
lation is intimate and delicate. Ministers as a class are 
sympathetic. They excel in the art of miniatering com- 
fort. If unappreoiative of men or the refinements of life, 
they are unsuited to the sacred office. But strength in 
these directions may mean weakness in others. To rebuke 
sin in the man who invites you to dine with him, whose 
elegant family, apipreciative of your ministr}^ know^s how 
to pay the delicate 'compliment, is a problem so difficult 
that it is becoming a lost art. 

134 



Loyalty to God. 135 

THE minister's DEPENDENCE. 

It militates against the minister's independence that 
he is expected to keep step with his hrethren. A church 
with thousands of dollars in property, in which the people 
justly pride themselves, with social and political predi- 
lections, and grooves well worn, asks the minister not to 
be an iconoclast, but to deal gently with sacred records, and 
achievements and even prejudices. 

There are conventional ideas and methods of propri- 
ety, which are defined in written and unwritten code. The 
conventionalities which guard and strengthen may nar- 
row and intimidate him. 

MINISTERS IN EARLY TIMES. 

The young man enters the ministry under different 
conditions from what he did a generation ago. He decid- 
ed to preach then after terrible heart searching and fac- 
ing difficulties of all kinds. His support was meager and 
uncertain. The Methodists, poor and despised, offered no 
temptation to seek honors or ease in the ministry. The 
consecration necessary to enter the sacred office was unus- 
ually deep. Cut loose from the world, he gave up hope of 
riches or worldly -preferment. His w^ants were few. With 
such start, and the bridges burnt behind, he would not be 
a timid, cowering chairacter. 

The early preachers excelled in physical courage. 
They met wild beasts and wilder men, swam streams, 
slept in log cabins, preached in fields and homes of the 
people and were sent to communities without organized 
society. They were stalwarts — ithe material of which 
heroes and martyrs are made. 

We study to please and excel in the art. Our gifts and 



136 Loyalty to God. 

graces^' are estimated' by our acceptabilit}- to the people. 
Trained not to offend we are veritable diplomats, solving 
knotty problems,, often by not touching them.. If not 
born with this fine instinct and incaipaible of acquiring it, 
we cannot succeed in the pastorate. 

We emphasize prudence. Is the cauise politic? Will 
the measure win favor? Will it carry with the people? 
Once emphasis was on the side o'i courage, even wild d'ar- 
ing for the right. 

Presiding elders, dealing with youug preachers, seven- 
ty-five times out of a hundred, advise prudence rather 
than a bold stand for the right, whatever the consequence. 

The tieaichinig in theological seminaries drills prudence 
into the students- — ^a virtue which over-estimated easily 
.descends to dastardly cowardice. 

V70MAN^S MOULDING INFLUENCE. 

A lack of 'boldness in ministers, if there be such defi- 
ciency, may be in part accounted for by their constant as- 
sociation with women in the conduct of the church. Wo- 
men form the larger part of church mem'bers and workers. 
They are the majority at prayer-meeting. They prevail 
in numlDer and influence as iSunday school teachers. The 
social functions of the church are in the hands of ladies. 
The pastor, the guest of honor^ on these occasions is not 
a success if he cannot please his host. 'He is present at 
meetings of the Women's Foreign and Home Missionary 
societies and keeps in sympathetic touch with the Ladies 
Aid Society. She may form the larger part of the Sun- 
da}^ morning congregation. 

His pastoral visiting is largely 'among women of the 
church and congregation. The men are in shops, offices 



Loyalty to God. 137 

an-d fields. Aggressive pastore vi.sit place? of business and 
homes after working hours and meet the men. 

An evangelist was checked for frequently addressing 
the congregation as *'dear sisters." His afternoon meet- 
ings were composed largely of ladies. 

From this association' the minister gains much that is 
valuable, almost indispensable to his character and min- 
istry. In the society of bright and consecrated women as 
church workers he may acquire fineness of character, 
quickness of perception, grace of speech, polish of manner 
anid with.al an inspiration to be his best. He is at an 
advantage over the man who seldom associates with the 
opposite sex at its best. 

But the prevailing influence amidst which he does his 
lifers work may surcharge him with refinement rather 
than strength, with gentle rather than courageous Ufe. 

GIFTS MAY INFLUEXCE THE PREACHER. 

Gold watches, gold headed canes, rocking chairs and 
trips to Europe presented to popular pastors, are pleasant, 
but obtained at the cost of manly independence and 
streng-th of character. Judges in old Testament times 
were forbidden to receive gifts. They have been in all 
ages. Leaders are in danger of biased judgment and a 
doubtful stand for the right who receive gifts. 

LARGE SALARIES. 

If ministers must have large salaries, fine appoint- 
ments and surroundings, the opportunities of culture and 
society for themselves and their families, they become ef- 
feminate in moral fiber. Their ministry is a campaig-n, 
not to save sinners and build up the kingdom^ but to save 
themselves and build themselves up securelv in the best 



138 Loyalty to God. 

positions. In a forward movement thej' want to be in the 
fronit — for tliemselves. 

Jesus bea.rintg testimony to John Baptist's character, 
said, "A¥hat went ye out into^ the wilderness to see? A 
reed shaken with the wind? A man- clothed in soft rai- 
ment? Behold: they which are gorgeously appareled and 
live delicately are in king's courts. But what went ye out 
to see? A prophet? Yea, and much more than a proph- 
et.'' 

Xo timorous, yielding character; no reed shaken with 
the wind, but a giant oak he stood erect in the forest. He 
was not clothed in soft raiment, the apparel of those who 
dw^ell in king's palaces. This goes with luxurious life. 
He was a man of the wilderness, robed in camel's hair, 
wdth a leather girdle about his loins eating locusts and 
wild honey. 

If delicately surrounded and luxuriously dined, robed 
and housed, he would be too soft and weak a man, howev- 
er kindly disposed, to herald the coming of the conquering 
Christ. A child of nature with few wants, he rebuked rul- 
ers of church and state, and King Herod himself forgiv- 
ing in adultery — at the cost of his head. He was too great 
to be a favorite of kings or a pet of society. 

This portraiture is for all times and all men. It is 
universally true, the more dependent the weaker; the 
more shielded the more delicate we aje. 

ORDIJ^ARY PASTORAL WORK. 

The ordinary work of the pastorate requires the sol- 
dierly spirit. Pastors are sent to charges where members 
are living impure lives, perhaps in adultery; where drug 
stores, owned by church members, sell intoxicating liquors 
as a heverage and other members patronize them; where 



Loyalty to God. 131) 

poiiticiand, who are professed Christians, buy and sell 
votes, church inemhers j)atroiiize Sunda}- railwa}' trains, 
Sunday 'ba^ball, dance and attend the theatre and do 
things doubtful and wicked in the sight of Grod and man. 

These people of inliuence and wealth have something 
to do with the finances, support of the ministrj' and the 
social life of the church. Their nod and beck make and 
unmake ministerial appointments. These conditions re- 
quire the preaeher to add to his faith, courage. While he 
prays to be wise as a serpent and harmless as a dove, he 
needs also to cry out for mighty courage, for Holy Ghotit 
boldness to declare the w^hole counsel of Ood. He needs a 
face like fiint, that fears not man, who can only kill the 
■body, but God who can cast both soul and body into hell. 

If he thinks that the better part of valor is discretion 
and adjourns meeting the issues, everything may go 
smoothly to death. With such conditions aggressive 
Christianity is impossible and the church really a farce. 

If a pastor fears leading members living in sin and 
will not tell them in a spirit of love and truth wherein 
their lives are wrong and what they must do to be right 
with G^d and man, he cannot have a genuine revival. 

It requires courage for the watchman on the walls of 
Zion to cry aloud and spare not, and sho'w the people their 
sins and tlie house of Israel their iniquities. But not less 
to go to the individual offender withont reference to his 
wealth and social standing, and sitting in his offi'Ce^ li- 
brary or parlor say^ '^'Thou art the man." This need of 
the hour demands a high quality of character. 

True courage is net rash but is guided bv wisdom. 
With a proper setting in humility it consists with love. 
One may be 'bold and tender. Moses, G<>d's minister, was 
the m.eekest of men, but not the weakest. 



CHAPTEE XXXIV. 
TOEE MIMSTEE AS A MAX. 

Take heed unto thyself, and unto the doctrine; con- 
tinue in them : for in doing this thou shalt both save thy 
self, and them that hear thee. 1 Tim. 4:16, is Paul's ad- 
vice to Timothy. 

The expression ^^take heed unto thyself" and ^^save 
thyself^' are parts of the text I will emphasize. If the 
minister takes "heed to himself" and saves himself in a 
comprehensive way, his ministry will not be lost. 

A (JOOD ANIMAL. 

Beginning at the bottom he should be a> good animaL 
A sound physical life is the basis up'on which to build a 
noble manhood and enduring character and influence. 

I am not in sympathy with the old idea that in a 
family of boys the weakly one, by reason of that fact, is 
foreordained to be a clergyman. 

FRAIL BODIES. 

The minister who struggles against a feeble constitu- 
tion spends time and strength resisting weakness that 
might be employed in pushing forward the work of the 
gospel. Much has been accomplished by men having frail 
bodies, but at great sacrifice. How much anore might 
have been done by these noble workers we know not, but a 
good constitution and a fair degree of health are rer^uisites 
in a calling making heavy drafts upon the vital energy. 

140 



Loyalty to God. 141 

A MAXLY MAN. 

/The minister should be a manly man. When he is 
ninety per cent preacher and ten per cent man he and the 
church suffer though neither may know the ailment. 

One of his members said of a preacher; "when he goes 
into the pulpit I could wish he might never come out, and 
when he is out I wish he might never go in.'' 

Another derisively sa3's of the minister: there are 
three sexes, male, female and clergyman. 

The minister compares favorably with an}' class in the 
community. I would have him the best man. Physically 
well equipped, superior mentally^ bighl}- endowed social- 
ly, spiritually a giant. 

For a minister to break in any department of his life 
or work, to be blameworthy in the essentials of Christian 
manhood, is a fall causing universal regret. 

To hear the groundlings say, "aha I there goes your 
preacher. There's nothing in him. I make no profession, 
but I am more of a man than he," brings a blush of shame 
to the ohuTch. 

CHARACTER THE REAL THING. 

Character not ordination is the real thing. He teaches 
by what he is. His character preaches. We need more 
majihood less professionalism. 

A WHOLE MAN NEEDED. 

The calls upon the ministry for Christian manhood 
are so many that Henry Ward Beecher factiously says; 
^'Whien Grod calls verv loud at the time von are born, 



142 Loyalty to God. 

standing at the door of life and says, "quarter of a man^ 
come forth! No; that will not do for the ministry. "Half 
a man come forth ! No that will not do fox a preacher. 
Whole man come! that is you. The man must he. a man 
and a full man, that is going to be a. true Chrietian min- 
ister, and -especially in those things whicii are furthest 
removed from selfishness and the nearest in alliaii.ce with 
divine love.^^ 

COMMON SENSE A FACTOR. 

Called to be a leader he should have a fair degree of 
common sense. A theological professor advised his stu- 
dents to select as wives those who had first, common sense,. 
second piety, and third good health. 

When asked if he had not made a mistake in placing. 
sense before piety, he replied, "No! If she has common 
sense she can get piety, but if she lacks common sense 
nothing will supply this deficiency." i 

The rules for a preacher's conduct, in the Methodisst 
discipline oontain, this sientenpe: "you will need to exercise 
all the sense and grace you have." 

Who has not found it true and often cried in hig ex- 
tremity, "Lord who is sufficient for these things." 

SYMPATHY. 

* The unsympathetic man is no more called to the min- 
istry than an elephant is called to minister to little chick- 
ens. If a cold natured man is in the ministry, and is 
sure that he has not answered some other man's calling let 
him cultivate symp'athy and love for the common people. 
Others may be critics and censors: of men, his heart 



J.oyalty^ to God. 1 i;> 

should come close to every man's heart, so that men 
tempted, falling into error, Avlioee live^ are covered with 
shame shall find in the preacher a brother. 

The miner, the quarrymian should feel that his bettor- 
clothes and superior culture are no barrier to their com- 
mon brotherhood. 

The mother in the kitchen with poverty, and a large 
family of children should feel sure of her pastor's sympa- 
thy in her cares, sorrows and joys. 

COURAGE. 

Courage is not lacking in th^ Christian character. We 
are exhorted to "add to faith, courage.*' I do not mean 
bull dog pertinacity, self will that would die rather than 
yield. That says "I said I w^ould 'and I will or die." Thi^ 
has often served good purposes and ignoble uses. 

I mean the higher quality of moral courage. This may 
consist with physical weakness and even a degree of phy- 
sical fear, but it is a, higher thing, as mind is above mat- 
ter. 

It is that which enahles one to stand by his convic- 
tions, maintain the truth, o\"ercome difficulties, stand 
alone and suffer and die for the truth. 

SINCERITY. 

The elements of truth, reality, sincerity, should 'be his 
as pure gold refined in the fire. 

A Christian lady of discernment said of a minister, 
"'He seems to be two different men.^^ 

In the pulpit he is out and out for God : In the parlor 
politic, conservative. 



ltL4 Loyalty do God. 

In the pulpit he allows no place for sin : Among men 
he hesitateSjpresents theol'ogical (loiibts,is elond}^, befogged. 

In the pnlpit he utters no "iincertain tone; out of it he 
strikes no certain note. In the pulpit he is fulil of enthu- 
siasm, lit seems that a, few such spii^it-fill^d men would 
take tlie world for Christ. In society his conversation is 
trifling, his life comanon plac6^ lacking 'depth, high, motive 
and moral earnestness. 

PROFESSIONAL ZEAL. 

He does not take his ministry seriously. His zeal is 
professional and can be donned o-r doffed as he enters or 
makes his exit^from the pulpit. 

It is difficult to be true to. people^s real interests, to be 
before their faces what we are behind their baeks. 
With them we are cordial and complimentary. Absent we 
riddle them, analyze their motives and lives in a way not 
complimentary to them nor us. Allowing thht things 
may be said about a man that need not be said to him; 
that we need not always tell the whole truth it remains 
that that there is want of harmony, proportion, a lack of 
brotheriiness, and sincerity. 

Whatever may be true of the absent, Hiq speaker as a 
Christian is a study. He does not fully understand him- 
self, is not unders'tood. He does not thoroughly respect 
himself neither is he respected. He falls, short of the full 
measure of a Christian man. 

He may say to his wife, "I am afraid I said too much 
about brother A. Perhaps I was prejudiced, and not 
ijhoroughly sincere. I should not like to be judged so se- 
verely. The Christian wife wall reply; "Yes, dear, i 
thought you went too far in your criticisms. I am sure 



Loyalty to God. 115 

30U would not have said half as much to him. If the re- 
ports are true they are damaging and as a brother you 
should tell A. and give him a chance to defend himself or 
improve/' 

A CAKE UNTURNED. 

'Considering the canses of defective character we are 
reminded of Ephraim who was a cake unturned; burnt on 
one side and raw on the other; of Balaam, the double 
minded man; of Saul the insincere; of Peter skulking 
and denying his Lord. Bishop Yinceoit has a friend who 
prays, "Lord make me real." The prayer '^TLord make me 
clean, clear through, and clear clean through" has im- 
pressed me for years. 'To he real, sincere, true, loving — this 
is the cure. 

A HOLY MAN. 

The minister should be a holy man. 

True repentance breaks the sinner utterly and forever 
with sin. 

Justified he is pardoned of all actual transgression. 

Eegenerated 'the life of 'Giod is planted in his soul. As 
a son he is adopted into the family and given the witness 
of the spirit, which enables him to say, ''Abba, Father.' 

Sanctified he is perfected in love, made meet for the 
Master's use and prepared for every good work. 

The minister as a man, redeemed from sin, baptized 
and filled with the Holy Spirit will be honest, self-s^acrific- 
ing, loving; will maintain good works, make full proof of 
his ministry and show him.self approved unto God, a 
workman that necd-eth not to be ashamed. 



CHAPTER XXXV. 
GEADE OF ArrOiiNTlllEiXTS. 

There are station preachers and circuit preachers; 
$5,000 preachers and $500 preachers; those who do not 
aspire to an important city charge^ and others who never 
dream of riding a circuit. The $1,500 man is "afflicted'^ 
if sent to an $800 work. And almost any preacher feels 
that ^^if a man desire the ofSce of a bishop he desireth a 
good work." 

'^'Bishop," &ays the committeeman, who represents his 
Choirch at Conference, "ours is a $2,000 appointment, and 
the brother you propose sonding us is a $1,200 preacher. 
His class of appointments has never ranked with ours. 
While our people respect Brother A., think he is a good 
man, and propose to be loyal, they will regard it as a let- 
ting down, and^ I fear, will not endure the disappoint- 
ment." 

A strong city Church wanted a transfer, which the 
bishop favored^ and telegraphed the preacher asking him 
to accept, who answered that he did not see how he could. 
iVnother telegraim from the bishop urged his acceptance. 
An answer that could not be misunderstood settled it: 
"Will go for $1,800." A large, dollar^mark might be 
sta^mped upon thiat pulpit and preacher. 

A preacher left a Church where his return would have 
been welcomed. E^xplaining to a friend the handsome in- 
crease of salary and other temporal advantages, he said: 
"You do not blame me for wanting to do better, do you ?" 

'There is a necessary and right side to the classing of 

146 



Loyalty to God. 1-i^ 

preadiers. The size of his family, whether he has chil- 
dren of school age, ready for high .school or college, are 
proper considerations. A parsonage is not an immediate 
necessity to a bachelor preacher. His' literary, pulpit, so- 
cial, and organizing qualities, all count. 

The modern church is a workshop. The Sunday- 
school, Epworth League^ and Missionary ;Society are divis- 
ions of labor. Some churches represent a high ,<,a*ad€ of 
organization. Unless the preacher is able to direct the 
various departments, or at least work in intellig»3nt sym- 
pathy with them, he will be out of harmony with all that 
his appointment implies. While the best i» gooi enough 
for the "poorest appointment,'^ it is necessary to the "best 
class of charges." 

Considerations beside the fundaimental one of the "min- 
ister being "a good man^ full of faith and the Holy 
Ghost,'' and called to preach, enter into the problem of his 
appointment. After classing preachers according to "the 
fitness of things," there are often found wrong elements 
working. 

Clasfi distinction begotten of pride, strife for position, 
unholy tempers, the use of methods that would not add 
character to a politician, are "fiiesi in the apothecary's 
ointment that causeth it to send forth a stinking savor." 

Preachers whose early ministr}^ was in demonstration 
of the Spirit and of power have lost peace witli God, self- 
respect, and the respect of all who know them, by unholy 
ambitions and strife for position. Baekslidd<!n in heart, 
their ministry is a disappointment, destitute of spirituali- 
ty and power. Unless they repent, they henceforth walk 
in spiritual darkness amid the forms of religion, often 
zealous ecclesiastics, rigid ritualists, abounding in Churcli 
ceremonies. Sticklers for order, the wav of the fathers, 



14:8 Loyalty to God. 

the tradition of the elders is more tO' them than tho.se 
great spiritual verities, love, truth, faith, meekness. Hav- 
ing denied the Spirit, they walk after the letter, substi- 
tuting the shadow for the real, the form f<.»r the spirit. 
They are lower men, cursed with a curse. Spiritually 
blind, they have ceased to know the things that make for 
their peace and to be true ministers to S'O'uls. He who is 
not willing to preach the gospel to the poorest at cross- 
roads or on street corners, is* not worthy to preach to the 
rich and cultured in great cathedrals. 

If Jesus Christ were a member of Conference, what 
would be his grade of appiontments ? Would he be a city 
preacher or a circuit-rider? Would he be "a safe case," 
without regard to "the wicked Church member," who 
might occupy a prominent pew and 'a place on his Official 
Board ? Would he stand on his rights and. demand a clasb 
of work commensurate with his ability or possible long 
service in the Church? If he sought position, would it 
be the large-salaried one, or the more difficult post' — the 
city slums, the mission field' — ^where the neglected masses 
might receive the benefit of his ministry? 

When our great Exemplar was on earth, "he made 
himself of no reputation," had no "ministerial dignity" 
to support, received his appointment from the Father, and 
"pleased not himself.'^ He received not ^Tionor from 
men," came not to be ministered unto, but to minister, 
and gave his life a ransom for many. In no mystical way 
we understand that "Christ also suffered for us, leaving 
us an example that we should follow his steps." 



CHAPTEK XXXVI. 
YOUXG MEiN" AND THE MIMSTEY.— I. 

One of the bishops of the Methodist churchy in reply 
to the que.stion why more young men do not enter the 
ministry, said that a generation ago at family altars par- 
ents prayed that God would lay his hand upon their sons 
and call them into the ministry. 

In prayer meetings^ class meetings and puiblic congi'e- 
gations the prayer was often heard that God would con- 
vert and anoint men to preach the gospel. 

■ "Xow/' said the hishop, ^^Ve seldom hear such pray- 
ers." 

On the other hand, the spirit of many leading church 
members is against their son© entering the m.inistry. If 
a son is converted and feels called to preach he ma}^ be 
advised that there are other avenues in which he may be 
useful and do more good than in the ministr)^ 

The ministry is regarded by many as a hard field, 
without sufficient remuneration^ or openings to distin- 
guished careers. And thus young men are diverted to 
field's that promise wealth, honor or ease. 

Jesus^ words are applicable today: •''The harvest truly 
is great but the laborers are few.'^ "Lift up your eyes and 
look on the fields; for they are white already to harvest." 

How shall we get laborers into the fields already white 
to harvest? Jesus gives authoritative answer: "Pray ye 
therefore the Lord. of the harvest that he will send labor- 
ers into the harvest." 

He does not say plead with laborers to enter the field ; 

149 



150 Loyalty to God. 

offer flattering inducements, big S"alarie.s, prominent posi- 
tions 'and easy times, free from care and danger. But, lie 
says, "pray." He places prayer as a key into the hands of 
the church with which to open the treasure of heaven. He 
says, "pray/' 

Prevailing prayer is mighty work for Grod. It brings 
results. "Pray to thy Pather which i^ in secret and thy 
Father which seest in secret shall reward thee openly. 

Oh, that the church migiht fall upon her knees and call 
mightily upon God to lay the burden of souls' upon men, 
anoint them with, power from on high an^d call them into 
the m^inistry; that men might feel the burden heavily 
and cry out witih Paul, "Woe is me, if I preach not the gois- 
pel,'' and with Isaiah, after a liye coal from the altar 
had touched his lips and his iniquity was taken away and 
his sin purged, "Here am I, send me." 



CHAPTER XXXVII. 



YOUX'G MEX AXD THE MIXHSTEY.— II. 

In the preceding chapter I showed that the church is 
failing to pray that young men may be anointed and 
called into the ministry as was done by our fa.th.ers in a 
former generation. And it ie true that if we cease to 
pray for a thing it falls largely out of the thought and 
life of the church. 

I desire to call attention to another fruitful Siource of 
decline of young men entering the ministry. 

It is the want of an adequate support. The ministr}' 
from a financial point is not a sinecure. While some min- 
isters receive more than some men in 'business ^and in oth- 
er professions, the majority receive a .meager support. 
Their income is less than that of the average tradesm.an, 
while their manner of life is more expensive. 

From the material side the attractions are not many 
to enterprising young men and their friends, who consider 
every phase of life and especially hoist into importance 
miaterial advantage. 

I am laware that men should heed the call of G-od to go 
anywhere, on any errand, at any sacrifice of wealth, ease, 
position or even life. Xothing should stand in the way 
of plain duty. ^len who will not preach unless cod- 
dled with fat salaries and good city appointments are 
unfit representatives of the meek and lowly Jesus who 
went about doing good, making himself of no reputation, 
but taking upon him the form of a servant and humbling 

151 



152 Loyalty to God. 

himself he became obedient unto death, even the death of 
the cross. 

But we have this treasure in earthen vese^els. G-od ha^ 
not called angels but men to this sacred tru^t — men of 
like passions witb their brethren of the laity — ^men who 
eat, wear clothes, live in houses^ read books and papers, 
travel, entertain their friends, care for the poor and sup- 
port, with their means, the cauee of God. 

If the preacher's attitude is represented by entire aban- 
donment to the work of Grod the layman's obligation may 
not be characterized by selfishness. But he will provide 
a proper support for his brother who ministers to him in 
spiritual things that he may, unombarrassed by secular 
cares', prosecute his high and glorious calling. 

That the church does not measure up to it& obliga- 
tion, whatever may (be true of the ministry, is one reason 
that young men have feiared to abandon their material 
prospects for the work of the ministry. 

For this reason the ranks of the gospel ministry have 
been made up from tbe middle and poorer walks of life 
and from the country. 

It was true of Gentile converts, of the apostles and 
most of the early preachers that not many mighty, not 
many noble, are called : 

But God hath chosen the foolish things of the world 
to confound the wise; and God hath chosen the weak 
things of the world to confound the things which are 
mighty; 

And base things of the world, and things which are 
despised, hath God chosen, yea, and things which are not, 
to bring to n-anght things that axe: 

That no flesh should glory in his presence. 

I do not think that the gospel ministry would be en- 



Loyalty to God. 153 

riched if its candidates came from the ranks of the 
mighty and the nohle of earth. 

Perhaps coming from the people they are understood 
and know the people better. They are stronger and more 
virile than if brought up in m^an^ions, nourished in idle- 
ness and dandled in the lap of luxury and ease. Just as 
the world^s work is carried on largely by the great coiu- 
mon people whom God evidently loYes so well "because he 
made so many of them/^ 

However^ it has not been God's ordex to select his 
workmen mainly from the ranks of the worldly-wise, the 
rich and mighty of earth. But he has called some, for 
he says, "not many wise men after the flesh not many 
mighty, not many noble are called." So there ha^^e alw^a3^s 
been some— ^all ranks are represented and appealed to by 
the gospel. 

The apostle gives the reason for God's selecting the 
body of his workmen from the humble of earth, "that no 
flesh should glory in his presence." 



OHAPTEE XXXVIII. 
"OF NO E'EiPtPTATIOX." 

Thousands of ministers have ibeen at altars in the past 
twenty years seeking the 'baptism with the Holy Ghost. 
Thousands now are groaning for this gift. 

These are intelligent seekers. Men of thought, their 
lives are given to meditation and prayer. The Bible is 
their text-book. They understand the tlieology of holi- 
ness, and know that they that "hunger and thirst after 
righteousness shall be filled.^' 

Oonscious of the call to preach, they desire the pros- 
perity of Zion. But the base metal, mixed with the sil- 
ver, mars their character and work. 

Prostrate they cry for cleansing. Searching questions 
are flashed through their hearts- by the Spirit who "search- 
eth all things, }^a, the deep things of Grod." 

A preacher's reputation is paramount. Without it he 
is worthless. With plenty of this "stock in trade" he may 
transfer to the ends of the earth. 

Others with equal ability, learning and piety, may live 
without particulaT note, and die. 

Unwept, unlionored and unsung'' — 
by newspapers and the popular crowds. 

Carnality may emphasize itself diiferently in business 
men and society w^omen, but his "reputation" is the tap 
root of a preacher's life. 

Visions of consecration .affecting his appointments and 
ambitions stagger him. This coin he counts like a miser. 

The Spirit may suggest^ "are you willing to preach 

154 



Loyalty to God. 155 

the gospel on street corners, in school-houses, on ^hard 
scrabble appointments/ as well as to the rich in ca- 
thedrals? Will you not be a place-seeker? Will you 
preach bell and holiness as Grod reveals them, without 
mincing: 'before great or simall? Are 3^ou willing to be 
misunderstood? Will you meekly endure misrepresenta- 
tion? Can you stand, a man among men, to be under- 
sized ?" 

G-roauing under the conscious-nees of a divided heart, 
with a foe lurking within, that disturbs his peace and viti- 
ates his strength he cries, "woe is me ! for I am undone, 
t>ecause I am a man of unclean lips, and dwell in the 
midst of a people with un^cleaii lips^ for mine eyes have 
seen the king, the Lord of hosts/' 

If able to meet the tests, and say, "}Tes/' to all the will 
of God, the next step, a life process, will be to "-perform 
the doing of it/' 

There is a life as well as an act of consecration. And 
the life is all important. It has its difficulties and dan- 
gers. 

One may pass the test of consecration -as an act, but 
miscarry in the life proceeds. His estimate of men and 
things change in the act of purification. iG-od and eterni- 
ty, in a real way, enter his estimate of values in th^ lifi,^ 
that now is. He sees the meanest stamped with the image 
of God, and the greatest as grasshoppers. 

Dead to the world he treats its applause and scorn as 
naught. But ]:ie must remember that the ^rorld is also 
dead to him. 

Before he reckoned himself "dead indeed ui'to sin" lie 
may have been influential. At least, if he did not change 
the current, he moved with it. 

The world now looks into his face as into the face of 



156 LoyziMy to God. 

a corpse, and, as i't passes, says with pity, perhaps scorn,, 
"he is dead.'^ The dead cease to be counted among the 
living. . ' 

Think it not strange if he no longer occupies a chief 
seat in the synagogues^ nor is a favored leader. He may 
be branded a troubler of Israel; a fanatic, whase zeal out- 
Tuns his judgment, a schismatist^ promoting strife. 

His name may be cast out as evil because with Paul 
he says : 

"What things were gain to me, those I counted loss 
for Christ. 

"Yea doubtless, and I count all things but loss for 
the excellency of the knowledge of Christ Jesus my Lord : 
for whom I have suffered the loss of all things, and dO' 
count them but dung, that I may win Christ. 

"And be found in him, ndt having mine own right- 
eousness, which is of the la,w, but that which is through the 
faith of Christ, the righteousness which is of G^od by 
faith."— ^Phil. 3 :7-9. 

How real is the life of reputation, and how real the 
death to sinful self. 

One minister feared to' consecrate all to the Lord lest 
he should be thrown out of the ministry and the church. 

God gave him the victory over "Doubts and fears a 
howling ■wilderness." 

But, as he feared, a worldly church, in a hard-fought 
battle, sought his downfall. While saying he was pure 
gold they tried to throw him onto the junk pile for old 
iron. 

Brethren in the ministr}^, let us "count the cost/^ 
Eeality, not sentiment counts. The battle demands earn- 
estness. Soldiers in battle, not on parade, win victories^ 
or die. 



Loyalty to God. 157 

"Be thou faithful unto death/' is the eonunand. We 
are to "forsake all/' 

"If any man come to me, and baite not his father, and 
mother, and wife, and children, and brethren and sisters, 
3'ea, and his own life also, he cannot be my disciple. 

"And whosoever doth not bear his cross, and come af- 
ter me, cannot be my disciple." 



;' OHAPTEK XXXIX. 

0:^fE SMALL OHUBCH. 

Two jears in the life of one small church ! They were 
great years; great finiancially; great spiritually; great in 
labors, conflicts and victories. 

People wondered' thiat a church paying for years on the 
pastor^s salary one hundred and fifty-three dollars should 
leap to a position where twenty-five tithers, with the sup- 
port of other membeTS, pledged eight hundred dollars for 
pastoral support, and paid it too, with all current expenses. 

They asked that they might become a station^ having- 
the entire service of a pastor, instead of being on a circuit 
having preaching once evexy two weeks — the pastor's time 
being divided with five other churches, having pastoral 
over-eight of hundred® of people scattered over territory 
fifteen miles square. 

But how was thi& done? And can it be accomplished 
by other churches? 

Back of the movement was life. A spirit of self-sacri- 
fice must be reckoned in accounting for this work. 

This spirit was shown in a. sun-rise prayeT-meeting, 
which spiritual members sustained ever}^ Sunday for 
years. These waited and prayed for better thing's, for real 
revival, and what they called vital Christianity. They pray- 
ed* and fainted not. 

One sigTi of God's blessing was seen at the beginning 
of the first year in a meeting conducted by holiness evan- 
gelists, who knew God. They prayed and "prayed 
through." 

158 



Loyally io:God. 159 

: The buTclen of their message, was salvaition, present,, 
full and free. The revival was deep and true and lasting. 

The best members were blessed. Young people of lead- 
ing families were converted and baptized with the Spirit. 
The w^ork was gracious, and a spirit of conviction per- 
vaded the community. 

After subsoiling the hearts of the church, there 
passed through the mind of the pastor, as by in- 
spiration, a desire to send for a godly man of fame, for 
putting churches upon a sound, 'S'criptural^ financial basis. 
The tithe as God's plan for financing his kingdom wa& 
presented. The members so graciously blessed needed 
only to see the light. Twenty-five adopted tithing, pay- 
ing it into the treasury of the church. The "tithe cove- 
nenf' relieved them of all other financial obligations. 
The church soon had money in the treasury, which 
was placed there without begging, festivals, tableaus,. 
socials, or concerts. People said, "There is money 
in the treasury. What shall be done with it? It has not 
been so before. We have more than we need.'' Before the 
end of the first year the pastor's salary was paid. Still 
there remained money in the Lord's storehouse. 

These consecrated souls^ with the flush of new life,, 
saw that they could "do exploits." 

The one 3^ear and nine months of thie system of 
church finance (the Scriptural system, as it might be 
called) was epochal. A rise was manifest in all depart- 
ments. [N'ew life energized the w^ork of the church. The 
thrill of an uplift was felt. 

The prayer and testimony services were held in power ; 
official and tithe meetings were seasons of prayer, praise 
and victory. 

This w^as not what might be called a woman's church. 



160 Loyalty to God. 

The women loved the church and were active in its work. 
But they were not overworked to raise money, often said to 
1)0 "the bno^-bear of the church." 

Th6 money needed was produced by men. They collect- 
ed and furnished the sinewes of war. 

The church was unique in being a laboring man^s 
church, ^ot a rich man 'was active in promoting the work. 
With scarcely an exception every member was dependent 
upon day^s labor. 

Some churches which have greatly increased their 
finances through tithing, have more or less wealth. They 
may say that they have not, but tliis was undou'btedly a 
poor man's church. And if it accomplished these results, 
any church with like spirit and consecration can do great 
things for God. i 

The leaders in the movement were young people, for 
the most pai^t, under thirty-five years of age. 

As an element of success they m^ade the kingdom Iirst. 
When the pastor announced meetings he was not troubled 
to dodge counter attraetions galore. The church was first; 
it came before business, before society, before politics, be- 
fore the lodge. It luas first. The kingdom is first, not 
second. This is God's order, and the secret of success. 

This work is only possible to the deeply spiritual. It 
meant too much self-sacrifice to please the worldly. The 
spiritual work was kept in the fore. God was sought, de- 
pended upon, and honored in all the work. 

The members believed in prayer. Some of them "prayed 
through.'' They were careful Bible students^ and knew 
w^hether a sermon was Scriptural and uttered in the spirit. 
Terribly orthodox, they believed in revivals and promoted 
them. They knew little of higher criticism, but much of 
the higher life. 



Loyalty to God. 161 

They were told that the church at large was watch- 
ing their experiment. But it was not all "experiment ;" for 
the word of the living Grod is: "Bring ye all the tithes 
into the storehouse, that there may be meat in my house, 
and prove me now herewith, saith the Lord of hosts, if I 
will not open you the windows of heaven and pour you 
out a blessdsg that there shall not be room enough to re- 
ceive it/' 

It was not all "experiment;" for their pledge was. 
redeemed. They proved the Word of God. Without 
resort to doubtful expedients their promise was fnlly met. 

With shouts of victory they said these were great 
years, given in answer to prayer. "Behold what Grod hath 
wrought !"* We give him glory, to whom all belongs. 



CHAPTEE XL. 
THE SiHEEP AMONG WOLVES. 

The writer knows a church which is manned, with few 
exceptions., b}'- women. 

The reception given the new pastor in the parlors of 
the church was attended by ladies^ youi^g and old. Three 
married men and a few boys were the exception. 

The pastor was given a surprise donation-. Two of the 
parsonage rooms were crowded and the blessings of garden,, 
orchard and field were heaped upon the kitchen table, but 
not a man^ young or old, was present to share the festivi- 
ties of the evening. 

At the first quarterly conference the majority present 
were women, and they were the alggressive workers. 

T^he Sunday-school superintenident is a womian. Five 
of the seven teachers are women. The attendance at Sun- 
day-school is mostly girls and women. The majority at- 
tending church services are women. 

The prayer-meeting is often held without the 2^1'esence 
of a man, except the pastor, as the sexton is a woman. 

Miembers of the Epworth League are young ladies 
and girls with an exception or two. The boys and young 
men are not there. 

A few observations may throw light upon the situation : 

1. Prominent men of the town do not regularly 
attend church services. They may be present in large 
numbers with the "orders," at funerals. 

2. It is said that nearly all the men of the town drink. 
Some who do not go toi saloons piatronize drug stores. 
Young men of promiinent families tipple. It does not 
seem to affect their standing in society. 

162 



Loyalty to God. 163 

3. More tlian foTty school boys, out of one hundred 
and tAventy, smoke cigarettes. 

4. To the inquiry where are the boys and young men 
at the hour of Sunda3'-school the answer was repeatedly 
giyen "'they are do"WTi on the street corners and in the sa- 
loons." 

5. The women of the church, as a. rule, are married to 
godless men. In most cases they are skeptics and free 
thinkers. Prominent ones are pronounced unbelieyers. 
These godless men control the wealth and business of the 
town and community. In many ways they are good citi- 
zens and kind neighbors. But the}^ are godless. 

6. The unconyerted husbands of these believing wiyes, 
more than is appreciated, dictate the policy of the church. 
If they do not directly control they affect the spirit of 
their wives lowering their moral tone till the wives do what 
will please them. They are careful n^t to greatly displease 
their husbands. 

7. Christianity is at low ebb. Its character is soft 
and yielding. It lacks aggressiveness. It is modified. 
The church is not the gTeat moral power, nor is it respect- 
ed or feared as it should be. 

8. Who are the girls and yoiung women in Sunday- 
school, Epworth League and church to marry ? In the na- 
ture of the case the boys and young men with whom they 
associate will become their husb'ands. 

They will marry young men standing on street cor- 
ners and tippling at grog- shops and drug stores. They 
will ma^rry godless and wicked men, skeptics and infidels, 
as "their mothers before them^^ have done. 

Thus an effeminate church with compromised ideals of 
Christianity will be handed down to the next generation, 
unless God shall mightily interpose. 



OHHAPTEK XLI. 

. BUILDING OOSTLY OHUECHES. 

A rage for fine dliurclies prevails. Everywiiere, in city 
and country, the people pride themselves on splendid tem- 
ples of worship. 

The condition of churches indexes the virtue and in- 
telligemee of the people. Well kept 'housas: of worship in- 
dicate thougiht and care for Good's cause, which is com- 
mend'able. 

With la million dollars to invest in benevolent enter- 
prises, I would not p'laee it largely in superb church edi- 
fices, but plain, substantial tabernacles for the people on 
frontier and in neglected districts would receive my bene- 
faotions. 

If my m'one}^ then needed a, market, mission fields, 
Christian educ'ation, temperance and prohibition of the 
liquor traffic, holiness evangelism amd slum work would be 
remembered. 

Cities of eight thousand to fifty thousand population, 
with one church of their denomination, having a member- 
ship of seven hundred to fifteen hundred contemplate, 
when building an elegant structure, modern in architec- 
ture, costing fifty thousand to seventy-five thousand dol- 
lars, to meet "the demands of the times." 

"We must keep u'p with ,the procession," they say. 
"'Our churc'h must not be behind sister denominiations. 
Our city must lead neighboring cities in the display of 
church architecture and wealth ; ^lead, never follow,^ is our 
motto." 

164 



Loyalty to God. 165 

If fifty tbous-and dollars are to be expended in cities of 
the size named, I suggest that the amount be divided be- 
tween two church structures, accx)rding to the wealth, taste 
and needs of the people. 

I would buikl for the masses rather than for the class- 
es. 

The church as a rich man's club or organization de- 
stroys the very purpose for which Christ suffered and died. 

Overgrown congregations need dividing. Seven hun- 
dred to twelve hundred members are too many for one pas- 
tor. Such hives should swarm. The bees will thrive bet- 
ter. They w^ill make more honey. 

TH\^o churches would give two pastors w^ork instead of 
one. And it means much to place a cultured, consecrated 
mian 'among the people as a spiritual teacher and advisor. 

The pastor of the fifty thousand dollar or seventy-five 
thousand dollar church would receive twenty^five hundred 
or four thousand dollars salary. Pastors of two church- 
es in the same community might be paid smaller salaries, 
but sufficient for men intent on s-aiorificing all for Jesus 
and his church. 

Their support andi m^anner of livinig would bring the 
pastors into sympathy with working people, the mass of 
who'm do not receive large incomes. And the common peo- 
ple need to feel the *heart throb of the pastor in their 
struggle to mainitain and educate their fatmilies if he is 
to win them to Christ and influence them for righteous- 
nests. 

Two churches in different parts of the city would ac- 
commodate the people better than one possibly could. 

Two ■ohurc'hes wiould double the official members look- 
ing after the interests of the church in that community. 
The number of Sundlay-school teachers, E'pworth League 



166 Loyalty to God. 

or Christian' Ehdeavor workers, Woman's Foreign Mission- 
ary Soci-eties and all diure'li workers, if not doubled, in 
actual count, would be inJcreased in number and 
efficiency. 

Two difficulties are in the way of building two plain- 
er churches whfere one costly edifice is contemplateid : 

The ambition of ministers who would build a. monu- 
ment to theim!&elves at the S'aime time that they would 
build a temiple to; the glory of God. 

And wealthy official boards 'and congregations who 
would display money and style to outdo rival church- 
es' and other communities. 

The above snggeetions dio not; contain ^''the whole truth 
and nothing but the truth," but they embody truth in 
large enough proportions' to cause reflective minds to take 
the sober second thought before lavishing consecrated 
money on great cathedral piles while the unchurched 
masses of our own land and the heathen by the millions 
perish for the bread of life. 






CHAPTER XLII. 
DECADENCE OF THE COU'NiTRY CHUECH. 

Trayel'ling through, rural dietriats we pass neighbor- 
hoods where once were flourishing churches. Older citi- 
zens tell of strong societies in early days, of large con- 
gregations -and powerful revivals. 

licading families were couistant in attendance 'and sup- 
port of the church. 

NEGLECTED CHURCHES. 

Those families are dead or scattered. Their children 
have moved to the 'West/ or if occupying the home farm, 
may not be interested in the church. In many cases for- 
eigners own the farms and never darken the doors of the 
church, except on funeral Oiccasions. 

If the society lives, it is but a shadow of its former self. 
So that the "faithers^^ look upon it iike the Jews under 
Zerubbahel, who mourned when they compared their tem- 
ple with Soloanon^s, which surpassed their owm in gran- 
deur and rmagnificence. 

M'any moDibers upon whom the burden of the church 
falls are working and hoping and waiting for a change. 
But "hope deferred miaketh the heart sick.^' 

TWO DOZEN" PEOPLE. 

■Country ministers preaching to two or three dozen peo- 
ple every other Sunday feel the situation as others cannot. 
The outlook is discouraging, but seeing no remedy, by a 
law of necessity, they continue the old way. 

167 



168 . Loyalty to God. 

It might be waid that tconditions affecting the countTy 
church operate also upoii the district school. Many of 
those once haiving large attendance are reduced to a hand- 
ful. The district school is up for settlement. Educators 
are solving the difficulity by transporting the children to 
adjacent towns, or to central places in the toNvnshipis. 

I do not mean that in the 'aggregate there is less at- 
tendance and support of the cause of religion. The Meth- 
odist Episcopal church is building twO' churches a day 
every day in the ^-ear. This is largely in the West and 
South. Other (deniominations are growing at a rapid rate. 
The membership anld attendance upon church services are 
in excess of what it was in a former day. The churches are 
doing great work at home\, and Christianity is going out 
to the ends of the eiarth. 

But I a.m speaking of conditions in rural districts 
of Indiana, and I aim persuaded that these condi- 
tions exist in older communities outside of our state. 



THE CAUSE. 

TO' the extent that this is true it will be initeresting to 
inquire the cause; 

The general condition of society is to be lOonsidered. 

People live in towns and cities more thian they did 
formerly. At the beginning of Ithe past; century one twen- 
t3'-'fifth of the population, lived in cities;; now, anore than 
one fifth of the people are massed in cities. It is com- 
mon to find towmis largely made up of farmers and their 
families. They are properly called country towns. x\nd 
the citizens derive their living mainly from the proceeds 
of their farms. 



Loyalty to God. 169 

T*he wriiter knows: a stretch of countTy adj'acent to an 
inland city, eight to twelve miles in extent where, few 
farms are occupied by the owners. Kenters live on them. 
These stay a. yea.r or two. The owners may suppoTt church- 
es in tow^ns and cities where they live, but they do not 
generally support them in the vicinity of their farms. 
The renters, with few exceptions, do noit perimianenth^ help 
the church, because their life in 'any coimmimuniity is short 
and uncertain. The country church is not built up by an 
itinerant population^ nor by absent landlords. So^ be- 
tween the two classes the country church suffersi with a 
trouble that did not affect it greatly in the earlier duys. 

MEANS OF TBAVEL. 

Fifty years ago the country wa.s largely unimproved. 
Turnpikes and bridges were rare. Creeks had to be ford- 
ed. Hills and hollows were a formidable difficulty. Eo'ad- 
ways were not opened up as they are now. 

Behold the change ! In an era, o'f road miaking and 
bridge building turnpikes are being constructed at a rapid 
rate. The facilities for travel are increased. Thirty and 
forty years 'ago buggies were a luxury. People traveled 
on horse back land in wagons. Every farmer is now sup- 
posed to have one or anore buggies or carriages. The foot 
traveller is generall}- a tramp, and the man on horse back 
is rarely met. 

In the Mat two decades the bicycle made strides into^ 
populiar favor, threattening to turn the horse out to pasture 
as a useless luxury. 

The automobile peeps up in the hands of the wealthy, 
with possihilities not known, hut it will need to^ come down 
from the pedestal of fancy prices before it can be a pop- 
ular mode of conveyance. 



170 Loyalty to God. 

^And interuirban lines of cars lare openinig up cheap and 
rapid carriaigie not dreamed of in the daysi of oiir falthers. 
So that many of the ontHof-the-way villages in the state 
are crying out : "We dion'ti see wlij we oan't have a. trol- 
ley line." 

These lines, connecting villages- and toiwns;, plaice farm- 
ers within reach of iCounjty se^ats and adj'acent cities at rates 
and speed as a money land time saver. 

W*hat has this to 'do with the country church? Much 
every way, by putting rural districts in close proximity 
with centers, of population. People leave the country 
for the attraotions of crowded i^esorts, whether to 'attend 
church, the horse race, base-ball or theater, it maJtters not. 

Ji'ive or ten miles on splendid roads is small m^atter, to 
the young feilow with fleet horse, rubber tire and his best 
girl. And this W'orks a^'ainst the country church. 

SUNDAY DESEORATIOX. 

Sunday desecraltion comes in for oonsideration as a 
militating influence lagainst country^ as well as city church. 

Buggy riding, bicycling, fishing^ hunting, base-ball and 
railway excursions on Sunday affect unfavoxtably ohuirches, 
whether urban or suburban. 

Again^ in the days of which we speak, the church was 
the center of interest in the community. It was the com- 
manding influence. 

MANY COMPETITORS. 

There 'are now miany competitors for the time, money 
and energy of the people. Lodges, of all kinds have 
sprung up like grasishoppers in a meadow on a June morn- 



Loyalty to God. , 171 

ing. Tlie women', too, are said to be ^^dged to sleep, and 
olubbed to deatli." And 'the church suffers. 

Besides, in that day, a church here 'and tliere in the 
countr}', with occasional preaching drew the people for 
miles. Now, church buildings distributed through the 
country have in them some kind of religious service every 
Sunday. Everywhere towns and villarges have sprung up 
in the past generation, each of which luas one or more 
church buildings. 

While more people attend church now they are divided 
aanong multiplied congregations. 

Aside from its chief function, religion, the rural 
church is an inspiration to all right living. It furnishes 
hdgfhest ideals and best society, and is one place where rich 
and poor m^ay meet as equals. 

^^%ia)t a happjr meeting place ! The hand shakings and 
kindly greetings, 'as the people linger around the sacred 
spot are sweet in realization and precious in memory. 

Here the babes are christened, the young are married, 
and from its altars the dead are buried. It 'is. the place of 
new hopes, new 'aspirations and new resolves; of comfort 
for the sorrowing, succor for the tempted, forgiveness for 
the sinner and character building for the Christian. 

The farmer cannot afford to ne^glect an inistitution that 
fosters every interest dear to him, his fatmily and the 
oomimxinity. 

And preachers should be careful how they drop counrry 
appointments because they may be distant and difficult to 
reach, or the people poor, lacking culture or interest, for 
the destiny of souls waits on their ministry in tliese places. 
Converts 'made and nourished in these more neglected and 
uninviting fields miay become stars of the first magnitude 
in the KiQodom of our God. 



CHAPTER XLIII. 

A EEMiEDY FOE THE STARVINiG OOUNTEY 

CHURCH. 

In the past thirty ye airs thousaiids oif country churclies 
liiave gone out of existence and other thoue'ands are- living 
at a ^*^poor dying rate/^ They find it difficult tio support 
ministers, gather congregation si, pay expenses and sustain 
'an interesit in the work. i 

But he is a, poor phj^srcian who diagnoses his patient's 
disease 'and fails to give remedies to heal his maladies. I 
am not brave enough tO' think that I can turn the tide that 
hias set in against country churchesij but trust to offer sug- 
gestions which will s'timulaite the 'weak and starving. 

SPIEIT-FILLED PREACHERS. 

Spirit-filled miniistersi who will go anywhere without 
regard to imoney, position or ease; men who' hear the voice 
of Grod and obey, are neededi for' the more difficult fields. 

This is asking much of men who have forsaken all sec- 
ular employments: and invesited thieir lives, their fortunes 
and their sacred honor in the ministry. But less will not 
siuffice. It is the purchasing power of self-sacrifice that 
wins. 

He who would slave others cannot ;slave himself. 

M!en without the baptism of (the Holy Spirit may fill 
easy appointments, get large salaries and do showy work, 
but the hardeT,more disagreeable labor, unsung, unhonored 
and unknown^ requires men swho hiave made a true conse- 
cration to God. 

172 



Loyalty to God. 173 

THE SPIRIT OF SELF SACRIFICE. 

To be uiicler2>aid and overworked; underestimated and 
niisunderstocd ci'll for the glory of 'God and the good of 
the church, is a sacrifice tliat men are iisiDally not willing 
to make. But it is nece;ssary to the best work. 

John Wesley said if he had a hundred meu -who feared 
notiiing but sin he could take England for Ohrist. The 
writer knows an evangelist who feels called to form'al and 
dead churches. And Gnod blesses her ministry in resurrect- 
ing man}' to a lively hope. 

A father giving his son to the ministry preferred him 
to preach on circuits because he believed that work was 
more needed there — thani more good could be done in neg- 
lected country ddstricts than in city fields. This was an 
unusual consecratiooi. 

Many mothers are willin'g to dedicate their babes to the 
ministry but it is generalh^ understood that they want 
them to beco-me bishops, general secretaries or some great 
digmitaries in the church of God.. They do not want them 
to be slum workers, salvation army officers, holiness 
preachers, evangelists or missionaries to darkest Africa. 

Young men of inexperience coimmen'ce their ministry 
in the country and old uien, priactical'ly superannuated, 
end their ministry ait the country appointment. 

This plan will not build u*p countr}' churches. Strong 
men physically, meiitally and spiritually; men of experi- 
ence, sound Judgment and strong bodies will command re- 
spect for their message and the work. 

TVOLYES WITH THE SHEEP. 

The writer acknowledges his obligiation to the church. 
Through it he was converted, received Oliristian train- 



174: Loyalty to God. 

ing, was called to 'the mininsitry and has been given a field 
of work. 

He reoognizeis in the church the salt of the earth, the 
light of the wonld. Saints in all ag-es have come from her 
altars. Eeforms that have blessed the world have sprung- 
from her loins. • 

But we musit not be blind and deaf, nor dumb. Sin- 
ners are in the fold. 

'G^oaits are with the sheep; wo'lves are in the flock: tares 
are m the wheat. 

This condition is not to be left for enemies of the 
church to scoff at. Its friends who mourn, anust re'cognize 
and remedy the evil. 

UNREGENEEATE MEMBERS. 

A mass o'f un regenerate members is the fly in the 
apiotheeaTy's vessel that cause ^the ointment to send forth 
a stinking savor. 

Many members never attend the services of the church ; 
they pay nothing ito' its support; they desecrate the Sab- 
bath, dirink, play cards', dance, attend theater, swear, visit 
"bawdy houses.^^ They will not stand and be counted as 
Christians. They deny that they are Christians, but 
swear that the}^ arre church members. 

TALK AND ACT LIKE SINNERS. 

They talk like sinners, act like sinners, live like sin- 
ners, and, unless' they repent and believe fthe gospel, they 
will die like sinners and receive the sinner^s doom. 

To treat them as regenerated people only needing to 



Loyalty to God. 175 

gix)w in grace and be a little more faithful, is to do tliem 
injustice and minister to them falsely. 

Their need is regeneration. This accomplished they 
will love the church, support its. services and live right 
lives. The baptism with the Holy Spkit will do for the 
laity exactly what it will do for the ministry. It will set 
them going for Ood; oause them to be God-centered, not 
self-centered. The multitudes need waking up and unde- 
ceiving. 

At a quarterly conference a presiding elder was in the 
2Dresence of the proposition of supporting the church. The 
officials, well-to-do farmers, complained that their mem- 
bers were moving to the city; the aged were dying; the 
young men in the neighborhood, reckless, of morals, neg- 
lected the church iand were a menace to its peaee and pros- 
perity; the pastor did not visit the people sufficiently to 
get acquainted with the young, and in consequence of 
many adverse influences, the church was gradually "going 
down.^' And they were discouraged. 

METHODS OF FORTY YEAPtS AGO. 

The presiding elder said that they had given him an op- 
portunity to say some things that had weighed heavily on 
his heart. The church is. trying to do the work with the 
methods and equipment of forty years ago. The world, on 
the other hand, offers ten times the attractions to a life of 
pleasure and vice that it did a generation ago. The loud 
call to the church is, ">gO' forward. ^^ "The children of this 
world are in their generation wiser than the children of 
light.'' A pastor having six appointments, preaching 
three times every Sunday, traveling fifteen to twenty miles 
to fill appointments, cannot meet the 'demands of the work. 



176 Loyalty to God. 

With territory extending eight to twelve miles square 
contiaining hundreds of people it is physioaliy impossible 
to dio justice to the churich or himself. It is the equipment 
of forty years ago attem|>ting to meet present-day de- 
mands. 

A farmer might as well farm with the impleiments of 
forty years ago and expect to keep' pace wi'th the up-to- 
date farmer as the ohurch to work wdth old-time method.s. 



PUT MORE MONEY INTO THE WORK. 

If memberSi will put more money into the work and 
give the pastor fewer appointments he can give pastoral 
oversight,, get lacquainted with the young, know the people 
intimately, and look after the interests' of the kingdom. 
This will mean much in every way. The church will feel 
the throh of life flowing through every vein. 

The presiding elder touched a vital spot when he rec- 
ommended ooruntry members to put more money into their 
church plant. Here, let it be said, softly, they fail. Al- 
ter a pastorate of twenty-seven years in city and country 
GhaTges,and hearing from other ministers, I am free to say 
that farmers attempt to support the church on too econom- 
ical a scale. They expect 'too much for the money they in- 
vest in the enterprise. Ciounvtry churches tare not as liberal 
as city churehes. They do not pay in proportion to their 
ability as memhers^ of city charges. Farm'Crs' wlith one or 
tw^o hundred acres of land worth five thousand to twenty 
thousand dollars will over and over again not pay more 
moneys into the church than mechanics, clerks, or book- 
keepers, with nothing but their week's wag^es. They are 
proverbially slow in supporting the missionary cause. 



Loyalty to God. 177 

COUNTRY HOSPITALITY. 

The writer wishes' to belar testimiony to the hospitality 
as a pastor, he has received in country homes. But farm- 
ers are &'low as compared with their city oounsins in pay- 
ing to support God's 'house. And 'the 'Sinews of war'' are 
necess:ary to make the work go. Covetwisness is idolatry. 
Let it be sounded out. We need a wide-spread revival that 
will open men's pocket-books. TMs writer can never be- 
lieve that a man's heart is open toward God when his pock- 
etbook is closed toward his church. 



'OHAPTER XlilV. 
WO'EiLD'LlNBBS. 

LoY€ not the world. — 1 John 2 :15-17^ ■ ^ 

T'he epistle of John was written to correct: ahuses into 
which the church haidJ fallen. Laxit}^ of faith and prac- 
tice prevailed. Some taught that one conld love Grod and 
hate his hrother! walk in darkness' 'and be a child of the 
light; pnactice abominable wickedness and be pure and 
holy. ' 

If this epistle were printed in leaded type in one of 
our great dailies the people would say that the religious edi- 
tor had' taken pen in hand to portray the condition of the 
modem ehunch and utter a clarion note of warning against 
the flood' of worldlineise that inundates Zion. 

1. We are not forbidden to' love natu.re. The trees, flow- 
ers, rivers, mountains, oceans are God's handiwork. They 
speak of love, wisdom, power. "The heavenS' declare the 
glory of 'God and 'the firmament showeth his handiwork. 
Day unto day uttereth speech and night unto night show- 
eth knowledge.^' 

We are to love our children. They are God-given. Our 
brother man is created in God's image. Even our ene- 
mies are to be loved as a test of our love to God. 

"We are tO' love in due degTee the enjoyments which 
God has provided fior our rational natures. But we are 
not to choose these as our portion or delight in them as 
our chief good'. He does not. say leave the world, but love not 
trie world; he does not say use not the world, but love it 
net; that is seek not after the world inordinately and de- 

178 



Loyalty to God. , 179 

light not in it imanodeTa^ely. Seek it we may, but not in 
an undue manner; delight in it we may but not in an un- 
due measure/' 

II. Consider how the spirit of worldliness is manifes- 
ted. 

1. — In the pulpit. 

2. — In the pew. 

1. The thought prevails that the minisiter cian easily 
turn his back upon the subtle attractions of evil in the 
world. 

'^Ts he not called of God to preach ? Is he not ordain- 
ed, and ha.s he not left the world ? And isn't he naturally 
sipirituai ? Temptations to him iare scarcely real, and easily 
overcome, beioauee he is a minister." 

It is scarcely necessary to say thait this shaHoiW think- 
ing is by people not morall}^ earnest, "w^orking out the prob- 
lem of their own destiny. 

The minister's^ temptations are modifie'd by his rela- 
tion to life. The physician^ banker, lawyer, day-laborer, 
preacher have temptations 'in comnaon, but each meets life 
from his angle. Every man will be tested to the measure 
of his ability and will stand only as he has 'God in him. 

A WORLDI^STG IN THE PULPIT. 

If the minister seeks the praise of men more than the 
praise of God; if he pleases the worldly and infljuential, 
caitering to their peculiarities, touching lightly their sins, 
prophesying sanooth things; healing the hurt of the 
daug'hter of my people slightly, saying "peace, peace," 
when there is no peace, he is a worldling in the pulpit. 

'Such a character is inliuenced by the spirit of the 
world. His pulpit does nott :make him spiritual, nor will it 
save him from the hell that awaits the hypocrite. 



180 Loyalty to God. 

When he i,^oes to the juidgment seat of Christ saying, 
"Lord, Lord have I not prophesied in thy name and 
in thy name -done wonderful works ?" He will be answered^ 
'^'I never knew you : ^depart from me^ ye that work ini- 
quity/' 

Preaching secular sermons, science, literature, art — 
subjects that belon'g to the school, the platform and the 
magazine^ rather than the Word of Grod — iindicatte that he 
is secular and not spiritual. 

If he m^akes everything bow to "sutccess," position and 
personal popularily, it is la cloak o:^ covetousness. He is 
an hireling iand loves the world and the thinigs that are in 
the world. "The love of the Father is not in him/' 

To suidh a mdnistry apply the words; "Woe unto you 
when adl men shall speak well of you! for so said their 
fathers to the false prophets/' ^^How can ye believe which 
receive honor one of another, and seek niot the honor that 
cometh from. <jrod only ?" 

III. How the spirit of 'worldliness is mia:nifested in 
the pew. 

1. Worldly Conversation. 

Conversation reveals -character. "Out of the abun- 
dance of the heart the mouth speaketh." "Tliey that fear- 
the Lord spake often one to 'anotlier; and the Lord heark- 
ened, and heard it, and a book of rememibrance was writ- 
ten before him for them that feared the Lord-, and that 
thjought upon his name." 

Personal religion, treated as too sacred to be spoken of, 
is relegated to the church and the ministry. If our con- 
versation is always of the world it is an index finger that 
points to our true characters as worldlings. 

2. The Amusement Question. 

Tfhe theater, card party, (parlor dance, public hall, horse 



Loyalty to God. 181 

race, circus, win'e party, etc., are quesftions that appear in 
sO'ine form from age to age in every land. At the 
Iriqiiois theater fire in Chicago two Methodist preachers 
and one pro^minent layman were killed. Let not the names 
of the ministers be men^tioned. Fbr reasons known to 
themselvee they placed their example on the side of an in- 
stitution unfavorable to the spiritual life. May their in- 
fluence die with them. The laymian^ prominent in biLsi- 
nes'S and church circles^ 'was abundant in good works, and 
said -to be a consecrated Christian. We may not judge. 
But Christian people everywhere deplore the occasion of 
his deaith. 

'These questionable entertainments have life in them. 
They furnish amusement for the race. They appeal pow- 
erfully tO' humian nature, and to the baser elements in hu- 
man nature. 

doubtful/ doubtful// doubtful/// 

Eiforts to harmonize them with Christianity and har- 
ness them to work side by side with the church have prov- 
en futile. The church stands for one thing and these 
amusements for another. 'The best that can be said, put- 
ting them all together, is they are doubtful. An'd the 
Christian has a right to be on the unquestionable side of 
ev^ry questionable subject. 

3. The Church Social, Literary and Concert. 
The church social^ literary', fair, bazaar, festival and 
concert are a modem' department of church work introduc- 
ed to furnish pleasure, save young people to the church 
and replenish depleted church treasuries. 

They are often popular and appear to be successful. 
They, at least, present the semblance of life. 



182 Loyalty to God. 

In many pla,ces these entertainmen'ts have ^^run their 
day/' lanid Chrisitian women object to them, a.s being waste- 
ful of precious time and strength, full of annoyance, out 
of harmony with a consecrated Christian life and best 
i'deas' of whatj con&'titutes' true ohurch work. 

When the love of the siocial prevails over the meeting 
of prayer, praise and' the singing of Psalms, hymns and 
spiritual songs we may seriously question whether we are 
in the love of God. 

If you have a taste for concer't and bazaar and a dis- 
taste for worship you are governed' by "the Inst of the 
flesh, the lust of the eyes and the pride of Idfe," which are 
not of the Father but are of this world. It is the spirit 
of this world. 

CHURCH EN^TERTAINMENTS A FAILURE. 

An unconverted, covetous person can serve at oyster • 
supper or church fair and be uniconvierted, and wicked 
still. But he cannot sing the songs of the redeemed. He 
has no heart for prayer and testimony. Spiritual worship 
is only possible to the nature tran'sfo-rmed by grace. And 
this is the heart of true church life. - 

'The church entertainment failsi at two points. 

1. It requires the church to provide amusement for 
the people. And Grod has' not called the chuTcih to cater to 
the amusement loving pnbRc. It has mt)re serious business. 

The entertainment is a, pooT advertisement of the de- 
lights of Grod's house an!d the joys of religion. 

god's plan and our way. 

2. It is a substitute for God's plan of finiaiice. The 
word says: the tithe is the Lord's. Hum'an selfishness says, 
"we don't want to pay it. We can't afford soi much. We 



Loyalty to God. 183 

migiht a3 well get the money to support the house of God 
out of any body and everv^ bod}^' who will pay it, and have 
a good time besides. So let music and mirth go on, eat, 
drink and be merry; it is in a good cause, and the end 
justifies the means. We can entex-tain the public and pay 
our churcih obligations at the isame time." 

'God sa3''S, "Ye have made the house of prayer a place of 
mercharndise and a den of thieves." 

The shrewd professor with mercenary eye replies, "Oh, 
well> the people want amusement, and we might as well 
give it to them and make them pay for it." 

God says, "Ye have robbed me, this whole nation, in 
not paying tithes and offerings into miy trtyasury." And 
the modern church replies, "We don't see it that way, but 
tliink a better plan is, let each give as he feels .able, and 
get everybody in the community interested in some popular 
entertainment to pay deficiencies." 

Substituting our way for God's plan, we have "forsak- 
en the fountain of living waters, and hewed out cisterns, 
broken cisterns, that can hold no water." And behold 
the condition of the ohurch. Her treasuries everywhere 
empty, and the church posing before the ooim'munity as a 
beggar. And an Amazon of worldlinesis flooding Zion. Oh, 
when shall we learn that if we bring the tithes into the 
storehouse, that there will be meat in God's house and 
that He will open the windows of heaven and pour out a 
blessing that there will not be room enough to receive. 

4. Business and Eeligion. 

How does the professor of religion conduct busineisS? 
Does he follow the practices and principles of the world, 
or is he governed by the word of God ? Ho'w is his capi- 
tal invested? Does he own stock in railroads or newsi- 
papers or other enterprises that violate the Sabbath day? 



184 Loyalty to God. 

Does he u^e his property as. a place upon which to manu- 
facture or sell intoxicating liquors? 

Steward's of the grace of Ood, we shall be held to strict 
aocount for the way in which we dO' business and the use 
of money and property entrusted to our care. The conse- 
cration of business talent is a serious problem confront- 
ing professors of religion. 

S'ome are called to preach., others to business^ and 
all to a life of holiness. One preaches for G^od, another 
does business for God. There are not two codes of mor- 
2i\&, one for preachers the other for laymen. 

THE LIQUOR TRAFFIC. 

A Methodist is forbidden by his discipline to rent his 
property as a distillery, brew^ery, saloon or drug etore^ if 
used as a saloon. If he ai^gues the custom of society, the 
competition of business and the need of money he is a sin- 
ner, and unworthy, whatever his profession. 

The attitude of the church on the saloon question is a 
miarvel of inconsistency. It is an effort to unite good and 
evil; to unite in holy wedlock the (Son of God and the 
devil ; to hanmonize heaven and hell. 

WE SAY AN^D DO NOT. 

It is true that we say, "It can never be legalized with- 
out sin." But we say and do not. We legalize it. The vast 
majority of professing Christians vote in such a, way that 
brewers, distillers and the army of saloon keepers need 
feel no fear nor register an objection. Indeed a majority 
of the preachers' ballots cannot ^be distinguished from 
those cast by gentlemian' behind the bar wearing 



Loyalty to God. ISd 

white aprons. Their votes lie sidfe by side, in the ballot 
box, like twin brothers. 

This, our shame and weakness, ie also onr crime, it 
is our way of tearing dow^n with one hand what we build 
with the other. 

With power to put down the greatest organized 
evil of the twentieth century we perpetuate it. Think of 
it; less th-an iive per cent, of professing Christians voting 
directly against this gigantic iniquity — the enemy of G-od 
and man. Shame on the church. 

5. Secret Societies. 

I do not question the ri>ght of the lodge to exist but 
speak of its relation to the churdh. People may band 
themselves together for social enjoyment and mutual im- 
provement. These societies have many excellent qualities 
and many excellent people are connected with, them, even 
great names in church and state. Much of their work is 
founded on the Bible. 

But the lodge, in places, practically takes the place 
of the church. It has become a people's chnreh. A hu- 
man religion is substituted for the divine religion of our 
Lord Jesus Christ. This is the evil. 

Many people, and church members, too, do not hesitate 
to say "the Lodge is good enough church for me.'^ 

Churches, the country over^ are struggling with a 
handful of membersi attending prayer-meeting^ another 
handful at preaching services, a small niinority bearing 
the burdens of the church, with an empty treasury, a gen- 
eral lack of interest and the whole work a. drag. 

The same communities furnish lodges of all kinds, 
patronized by church members who attend one or more of 
their services every week but neglect the prayer meeting. 
They work for the lodge but have no heart for the church 



186 Loyalty to God. 

for which Jesus Christ gave His life's blood. They pay 
lodge dues, but complain and in many oases, fail to 
meet churdh obligations. And the poor church struggles 
and suffers and starves to death under unkind treat- 
ment of professed friends. 

And members who neglect ehurch altars and vows look 
wistfully at 'God^s ministers saying : "Why don't people go 
to the praiyer-meeting ? Why is not the church crowded? 
Why is it so hard to support ministers and missionaries? 
"Whiy don't you revive the church?'' 

The answer, in part, is because multitudes of profes- 
sors of religion untrue to 'God have broken their church 
vows. They have forsaken the altars of God's house and 
allowed another institution to take its place. Their time, 
energy, money, influence and love are given to another and 
the church suffers and dies of neglect. 

"Awake, aiwake; put on thy strength^ Zion; put on 
thy beautiful garments, Jerusalem." — Isa. 52 :1. 

6. Worldliness a Spirit. 

There are those who do not patronize forbidden amuse- 
ments. Circumstances or the set they move in may pre- 
vent their enjoyment. But if we have the spirit of these 
we have the love of the world. 

One may have a, distaste for' worldly amusements and 
vote them foolish and costly. He may also object to God's 
house saying its services are wearisome and expensive. 
Living for the world our lives may be hard. We may be 
greedy of gain, sensual, devilish. 

The forbidden world has subtle attractions for poor 
fallen human nature. Her influence is insinuating, low- 
ering ideals, setting low standards of judgment and life. 

"Life may not mean pursuing worldly pleasures or 
mixing with worldly sets but a subtler thing than that — 



Loyalty to God. 187 

a silent deference to warldly oipinion — an almost uncon- 
scious lowering of religious tone to iflie level of the world- 
ly religious world around/ ' 

THE UIs^IVERSITY MAY MAKE INFIDELS. 

A single illustration will show the influences at work 
which lower the moral tone of the church. A youth is sent 
from a pious home to the university. The professors may 
be skeptical^ or nominal members of the. church. They 
are cultured men, of dignity and standing in the commu- 
nity. Their morals may be unexoeptionable. But religion 
has no place in their thought or life. 

The youth imbibes the spirit of his professors and the 
school. He soon loses religious fervor, perhaps becomes 
ashamed of his religious profession. After a term of years 
he returns home cultured, ambitious, worldly if not infidel 
and 'wicked. He may remain in the church but without 
power, aggressiveness, peace. 

lY. Why we are not to love the world. 

"If any man love the world, the love of the Father 
is not in Iiim. For all that is in the world, the lust of the 
flesh, and the lust of the eyes, and the pride of life is not 
of the Father, but is of the world. And the world passeth 
away and the lust thereof; but he that doeth the will of 
G-od abideth forever.^' 

"The lu&t of the flesh'^ is sensual and impure. 
Uncleanness, the love of strong drink, tobacco and other 
naTcotics.; is a ''T.uet of the flesh.^' 

Gluttony may ruin soul and body as well as intoxicat- 
ing drinks. 

To live from the standpoint of the animal nature la 
to live a fleshly, animal life. 



188 Loyalty to God. 

"The lust of the eyes'" is a love of finery, style^ dis- 
play. This is manifest in patterning after the fashions of 
the day in dress, fine 'housesi, costly furniture and general 
style of living. The desire to get all we see ; the greed for 
wealth is "lust of the eyes." i 

"The pride of life^' is the desire for honors', titles, po- 
sition among men; boasting of one's family connection or 
aequaiintance with eminent people springs fro'm thie root, 
"pTide of life.'' 

These are not of the Father but are of the world. The 
world pasiseth away and the lust thereof but he that doeth 
the will of God abidetii forever. This world will not al- 
ways stand. "Transient" is written upon everything earth- 
ly. Sun, moon and stars shall fade and the earth pass 
away. 

"But he that doeth the will of God abide th forever." 
Notice, it is not he that thinketh or tal'keth but he that 
doeth the will of God that shall abide forever. Wliat we 
are last ; what we do for God never fails. 

This is encouragement for the child of God. He may 
suffer, be misunderstood^ misrepresented, or underestima- 
ted by men but he is precious in 'God's sight. 

This transient life does; not sipan his existence. He 
shall live forever. 

Child of God, wipe aiway your tears. Your sorrows 
shall cease with time and your joys eternal begin. Re- 
joice, rejoice for great is your reward in heaven. 



CHAPTER XLV. 



HOLINESS AND THE CHURCH. 

(A letter to the Christian Advocate.) 

The fear to come out definitely on the side of VVes- 
leyan holiness^ lest some prominent advocate of the doe- 
trine and experience should "within six weeks-'^ disgrace 
himself and the doctrine "i& common to man." 

A few years ago an advocate of entire sanctiiication 
fell. His confession was published in the "Advocates" 
and holiness papers ; he surrendered his' ministerial cred- 
entials and his family forgave 'him. For days he wept 
and agonized. His repentance seemed genuine. Learn- 
ing this^ I wrote him, letting him' know that, as a brother 
preacher, I forgave him^ and should still be glad to hear 
him preach and read his books. I forgave him as we all 
forgive King David — Psa. 51. I uTged him to go for- 
ward, all for Grod, without fear of man or consequenees, 
assuring him that, while cherished fields of influence 
might close to him, others would providentially open. 

I do not recommend, when a minister in the miaturity 
of his powers grievously falls, that the stamp of the Church 
be again placed upon him. There might be a weak place, 
if not a sinful spot, in his character that would render hian 
a dangerous man. He might break again, and again ap-" 
pear equalh^ sorry. 

The disciplining of holiness evangelists is simply a 
question of exercising discipline. The evangelist who is 

189 



190 Loyalty to God. 

an ordained minister is amenable to his^ Annual Confer- 
ence, if that means anything. The eyangelist who is a lay- 
man i^ answerable to his Qilarterly Conference. Evan- 
gelists of other denominaitions are answerable to their 
own churches. 

Holiness associations hafve no power of discipline^ any 
more than the Womian^s Foreign Mjisisionary Society, in 
the chnrch. The National Holiness Association may drop 
a> memher^s name, cease to counteniance him at camp 
meetings, and refuse to publish his articles in holiness 
papers under their more immediate supervision. Thait is 
as far as they may go. If more is needed, the Church is 
the mother of us all. 

I recently heard a prominent holiness evangelist of the 
South in Indianapolis speak in the power of the Spirit. 
Preaching in the power of the Holy Spirit is a, wonderful 
discipline • of the Church. Sour holiness professors, come* 
outers, or evil-doers, however prolminent, could extract no 
comfort from the heart-searching preaching. If such 
preaching were heard from every pulpit it would do much 
to cleanse the Church — I might say it would cleanse the 
Church. 

I suggest, with reference to the possihle misdemeanor 
of Tecognized leaders in the holiness movement, that one 
who stands for distinctive holiness is liable to be distaste- 
ful to his brethren who are indifferent or "holiness fight- 
ers.'^ If living in sin, they will hate the white light of ho- 
liness and the standard-bearer of it. They can scarcely 
do such a on-e justice. They magnify his faults and min- 
ify his virtues, and 

"Trifles light as air 

Axe to tihe jealous confirmations strong 
. As proofs of holy writ/' 



Loyalty to God. . 19.1 

The man who retains the spirit of self -crucifixion will 
be true to God, as the needle to the pole. When he knows 
the rig-ht he will not deflect from it to saye his life, or 
anyone else's life. A true holiness man is no ordinary 
man, wha<tever his rank in life. He is no '^namby- 
pamby'^ character. He cannot have a putty face and re- 
tain holiness. If everybody's ^man he is not God's man. 
This kind of man is snre to meet strong, self-willed men^ 
and he may find them in the ministry. He will then 
need to pray to be delivered "from unreasonable and un- 
godly men, for all men have not faith.'' 

I have listened to many evangelists in the holiness 
ranks, and am convinced that the spirit of the prophets,, 
apostles, and martyrs is restored to the Church in their 
ministry as it is not in any other class of our ministry. 
Among our truest ministers, they make sacrifices, give up 
home comforts, and get comparatively small compensation. 
This is also true of holiness pastors. If they are tempted 
to narrowmess and critiealness, on account of the state of 
the Chureh, .and the treatment they receive I regret it. 

I observe with concern the "come-outism" spirit on 
the part of some people and preachers professing holiness. 
It is a mistaken spirit. If one is put out of the Church 
for being true to God, that is diiferent from voluntarily 
going out. 

Poor, ignorant, untrained souls come into the experi- 
ence of holiness, or think they do. Xot understanding 
themselves, and not being understood by semispiritual 
pastors and worldly churches, without sense and gxace 
(backbone) to endure afflictions, they shrink, whine, 
strike back, and, falling into the hands of irresponsible 
leaders, who preach our glorious doctrine mixed with er- 
ror, are led out of the Church, side-tracked, and often 



193 Loyalty to God. 

ruined. They really lack true holiness or staying pow- 
er or training, one or all. 

This means that our pasitors should master our doc- 
trines and, filled with the Spirit^ feed the flock of Christ 
over which the Holy G-host has made us overseers. 



CHAPTEE XLVI. 



EXERCISING CHUKCH DISCIPLINE. 

He was an offender who drank a great deal of free beer 
and whiskey and used his influence openly to defeat law 
and order. A formidable enemy of law enforcememtj for 
revenue, this member was really the church's worst foe 
and the saloon's best friend. 

At a meeting this man's influence was considered, as 
he always had to be reckoned with. As if patience nad 
ceased to be a yirtue, one of his brother members said: 
^'"I move that we put Brother Blank out of the cnurch." 
"I second the motion/' was heard all over the room. 
^'Yes/' said the pastor, mth emotion, "he is a menace and 
I have thought that something should be done." 

A wise-acre, with a significant nod and grin, said, 
"The wheat and tares, you know, must grow together. In 
getting rid of the tares you might destroy the wheat. It 
would effect more than one. It would break the heart of 
his aged mother. Besides others walk disorderly and 
will not be reproved. You had better be careful and go 
slow." And he looked very knowing, 

"Yes, but this member is a chief offender," said an in- 
dignant brother; 'iie is pronounced, and don't care for 
anybody or anything. He is known by saint and sinner 
as a dangerous foe. He is injuring the church, and Would 
ruin it if necessary to accomplish his ambitious designs. 
What does church membership amount to any how ?" 

"Ah, yes," said the wise-acre, "but I have lived here 

193 



194 Loyalty to God. 

many years and know the people. A good many are inier- 
ested and looking on, and you had hetter look out. The 
wheat and the tares, you know, must grow together.'' 
And with a twinkle in his eye, he spoke like one who 
thought he knew, and would have the last w^ord. 

And I believe that a majority of the church wonld 
have thought that he uttered a wise sentence. Perhaps he 
did, if we are not to disturb the condition of the church as 
it exists. 

However^ the question of the professor's church mem- 
bership was quietly dropped as one of the evils that must 
be borne with. And the faithful few took up again their 
burden, made heavier by the dead weight of one who had 
promised to be true to the Christ and his church. 

The parable of the wheat and tares has served all sorts 
of doubtful ends. It has been the excuse for indecision 
and cowardly prudence. It has blinded the eye so that 
evil has been called good and the crooked straight. Under 
the name of sweet charity, wild beasts and poisonous rep- 
tiles shelter and pasture with the flock. 

But what is to be done with members who hinder the 
work of God, w^hose unrighteous lives are a stigma to the 
cause which they should honoT? 

The writer knows a pastor who does not cleanse church 
records of ^n^ unworthy. He usually stops short of the 
final act. He exercises discipline in another way. 

He preaches the Word, reproves^ rebukes and exhorts 
with all long-suffering and doctrine, ^o person or con- 
dition may close his mouth. He speaks on social purity, 
though members and prominent people in the com- 
munity miay be living in adultery. He declares 
for Sunday observance, though miany in his church may 
witness Sunday base-ball and u^e 'Sunday trains. He is 



Loyalty to God. 195 

out and out for temperance and prohibition, though official 
and other members' may d'rink and vote to license rum . 

The church ma}' raise money by fairs, festivals, ba- 
zaars and doubtful, unscriptural schemes, the product of 
cunning- and covetous hearts. He advocates clean church 
finance and declares for, at least, the tithe of every man^s 
income to support .God's cause. 

Dancing, card playing, the^ter-'going professors may 
look wdth shallow impudence into his face^ ignore their 
VOWS' and trample upon the discipline of their church. He 
fails not to lift up the voice of warning against the seduc- 
tive influence of these leading worldly amusements. 

Unrighteousness may prevail, but he unfurls the han- 
ner of holiness unto the Lord, withouft which no man shall 
see the Lord, as the standard of Christian living. 

In addition to all this, he goes in a spirit of prayer to 
derelict members privately and talks with them on the 
condition of their souls and the influence of their lives 
upon their families, the church and the com;munity. 

I have known him to talk with a tobacco using local 
preacher, w^ho neglected the means of grace and was found 
at the hour of prayer service reading the newspaper, smok- 
ing and loafing with young men. He has refused to rec- 
ommend the renewal of such man's license to preach. He 
has secured removals from' the position of teacher or 
ohuTch official those whose lives and influence were feared. 

He talks with all classes of ungodly and wicked pro- 
fessors in their offices and prays with them in their homes. 
And looking straight in'to their ej-es they feel, "Thou 
art the man." But there he stops. He usually does not 
take steps to put out of the church sinners who grade all 
the way from indifferent to openly immoral. 

In justification of his course he says that the mem- 



19G Loyalty to God. 

bers have built the local church and largely made it as an 
organization. They support it. Socially, financially 
and morally they give it their influence. They and their 
families and friendo may have been members of the 
church, for years and generations. As an organization it 
is theirs more than his. And he respects their rights. He 
scarcely feels that it is. proper for him to say, "You get 
out of here," though by their fruits he may know that 
they are not worthy members. 

"Buit there is a limit to their rights. Official and in- 
fluential members may not control my ministry. They do 
not own me. They may advise, but not control me. My 
life is my own. My conscience may not be regulated by 
count of noses, heavy bank accounts, or the nod of society. 
And the word of 'God is not bound. My tongue is my 
own, and I -may not be forced to a position of prudent si- 
lence, when conscience and duty say speiak. I may explode, 
too^ in the presence of wickedness and no one in the land 
of the free and the home of the brave may deny me the 
right. I imay speak and take the consequence. I may 
speak and die or live. But if I do not speak I surely 
die.'' 

Eeproof is becoming a lost art. We may compliment, 
but not reprove. Especially we may not rebuke influential 
sinners. That is not prudent. But when administered 
reproof is severe discipline. "Them that sin,'' says Paul, 
"rebuke before all, that others also may fear." 

It has a cleansing effect. While some may quit church 
and cease supporting it, their influence is largely broken. 
Others will heed the voice of warning and straighten up 
their lives. 

There are Scriptures that seem to justify proper ex- 
ercise of discipline. Paul wrote to the Ephesians, "Have 



Loyalty to God. 197 

no fellow^ihip with the unfruitful works of darknesis, but 
rather reprove them/' To the Corinthians: ^T wTiite to 
you in an epistle not to company with fornicators. There- 
fore put away from among yourselves that wicked person." 

Jesus gives instructions' on; how toi proceed when one 
has transgTessed. '^'Moreover if thy brother shall trespass 
against thee, go and tell him his fault between thee and 
him alone; if he shall hear thee, thou hast gained thy 
brother. But if he will not hear thee, then take with 
thee one or two more, that in the mouth of two or three 
witnesses ever}- woTd may be established. And if he 
shall neglect to hear them, tell it unto the chuTch; but if 
he neglect to hear the church let him be unto thee as an 
heathen and' a publican.'' 

The stepe of procedure with the: offender are plain ; 
"Tell him alone. Talk the difficullty over lovingly with 
him alone. If he will not hear thee, take one or two with 
thee." Discreet friends will incTease the probability of 
settlement. 

"If he shall neglect to hear them, tell it to the 
church." Tell it to the church as a las't resort. Let the 
wisdom, love and prayers of the church be united to settle 
the trouble. 

^^ut if he neglect to hear the church, lot him be unto 
thee as an heathen man and a puhlican." 



OHAPTE'E XLYII 



WHY ME.^ DO XOT ATTEND CHURCH. 

There is: an alaTnimg neglect of Grod's house so that 
the question is often asked why men do not attend its ser- 
vices more regularly. The following are suggested as 
some of the reaeons: 

1. They dbn'ti w,ant to go. And with many, "don't 
want to/^ is an end of the argument. 

2. They are tired and want rest. But worship is restful 
to both soul and body. The man who attends worship on 
Sunday is best fitted for Monday^s work. 

3. Others are not properly dressed. Pride, laziness, 
drunkennoas ot misfortune is the ailment in this case. 

4. The church is not alive to its mission. The preach- 
er may be dull, the members unsociable, or living in sin, 
sustained and courted by the church because of their mon- 
ey OT social position. 

5. The truth condemns them. Their lives are not 
right and conscience accuses them and their hearts are 
not at rest. 

The clear presentation of the truth frets-, angers ot dis- 
courages them, and they avoid it like a sore eye veils itself 
from the light. 

The singing, the prayer, the sermon, the open Bible, 
the very stillnesis and 'sacredness of the hour arouse con- 
science, so that its voice seems to say, "you are a sinner.'^ 

6. Worldliness is a fruitful source of non-church at- 
tendance. 

198 



Loyalty to God. 199 

The cares, bus^iness and pleasures of life fill hand and. 
heart and brain, go that many have no time nor difiiposition 
for G-od's' hou^e. Reading' secukir papers, buying, sell- 
ing or looking over the ledger; drinking, carousing or 
sleeping; visiting or receiving visitors occupy the hours 
of the sacred day. ^"Grod is not in all their thoughts." 

•Miany make the holy day a holiday. They ma}' be 
found by tens of thousands on the river, in tlie woods, on 
railway trains and street cars or buggy riding, in parks 
and on base-ball grounds. They bow at the altar of 
pleasure. 

In a city in Indiana, on a certain Sunday, it is said, 
the Christian .church had a congregation of seventy-one 
per^on^ and the Presbyterians eighty-one. On the same 
day five thousand persons vritnessed a base-ball game. 

7. A lack of conscience makes against righteousness. 
Men do not feel their responsibility. Conscience may 

not greatly trouble them for neglect or evil doing. They 
say "we feel all right, therefore we are all right." 

Conscience is not a safe guide, if under the dominion 
of selfishness. It may be scarred and hardened by sin. 
A deadened conscience may no more respond to duty than 
a blind eye sees the light. 

8. Men are unbelievers. They boast of "free think- 
ing," look wise and say they have no use for church or 
Bible. 

They not only stay away from church but make it un- 
handy for their wives to go. Many a professing Chris- 
tian wife has told the writer that her husband was not a 
church member nor a belie^'er wihich made it doubly hard 
for her to live right and go to church. How shall two 
walk together except they be a.greed? Much infidelity is 
sheerest hypocrisy springing out of the fertile soil of ego- 



200, Loyalty to God. 

tism. A shabby cToak to hide sin, it is often renounced in 
tlie honest hour of death. 

9. Many are not trained to attend church. Their par- 
ents did not take them by the hand and lead them to the 
house of God. Church going is a habit, and a good bab- 
it. If the children of this generation are trained to rev- 
erence Grod's house the men and women of the next gen- 
eration will be reverent worshipers in His sianctuaries. 

"^Tis education forms the commcn mind. 
Just as the twig is bent the tree^s inclined.'^ 

' 10.- "There is no church of my denomination near 
enough for me to attend.'^ Nonsense. Who are you that 
you can't worship and bow down before God anywhere 
with His people? If there is no church in your commu- 
nity start a cottage prayer meeting, organize a Sunday- 
school, have "the ohurch in t;he house." Do' somethmg. 
Do it quickly and keep on doing it. 

Most of the reasons for non'-church going are miake- 
shifts. They are but excuses. Thev will not stand the 
test of truth, nor the fires of the judgment day. Men will 
not present them 'with confidenice in the honest hour of 
death. And God will sweep away "the refuge of lies.'^ 

Miay '(rod arouse the slumbering consciences of men 
for "their feet go down to death, their steps take hold on 
hell." . ^ 



CHAPTER XLVIII. 



WHY MEN SHOULD EEGULAELY ATTEXD 
CHURCH SERVICE. 

1. The cliurcli is God's house. It is called "the house 
of God." It belongs primarily to no man or body of men. 

^2. God commands it. "N'ot forsaking fhe assembly 
of. yourselves together." — Heb. 10 :22. 

3. It is a ^Tiouee of prayer." 

4. Men live, and they need the inspiration to right 
living that comes from the Sanctuary. 

5. "It ia appointed unto men once to die. But after 
this the judgment." — (Heb. 9:27.) For these two epochs 
in their destiny, men need preparation. They have souls 
to save or lose forever. 

6. Men have commanding influence. They set the 
pace for society. W%at the men are, society strongly in- 
clines to be. \Arhere men go to church their wives and 
children occupy places in the pews. Their boys will be 
in' the Sunday-^school. 

7. The example of men attending church silently fav- 
ors the church. They do that much, at least, to keep the 
church from dying out. 

Many churches once alive and flourishing have closed 
doors and are a roosting place for owls and bats because 
the men neglected God's house and gave time, strength, 
money and love to other things. 

8. The best and noblest men in the world's history 
have been reverent worshipers in God's house, and they 

201 



202 Loyalty to God. 

have owed much of their inspiration to the public teach- 
ing of God's Word. 

9. Mnltitiidesi who have been converted, lived 
fiuiccessfu'l Christians, and are safely housed in Heaven, 
point to God's Holy House as their start and stay along 
the way of life. 

10. A man can make no single investment that will 
pay a better dividend in his life and character and the 
well being of his faimily, than to be a faithful Supporter 
of the public worship of Almighty God. 

The community in which he lives and rears his f ami-ly 
will be the gainer in intelligence and morality by his care 
of God's house. 

'^^Finally, brethren, whatsoever things are true, what- 
soever i/hings are honest, whatsoever things are just, 
whatsoever things are pure^ whatsoever things are lovely, 
whatsoever things are of good report^ if there be any vir- 
tue, and if there be any praise think on these things. — 
Phil. 4 :8. 



OHAPrrER XLIX. 
FRAYEfR AxNSiWEEElD. 

^^ut thou when thou prajest enter into thy closet and 
when thou hast shut the door, pray to thy Father, which 
is in secret, and thy Father which seeth in secret shall re- 
ward thee openly/^ — ^Matt. 6:6. 

Precious truth& are revealed in this scripture. How 
minute the instruction. The worshiper is to enter his 
eloset and shut the door. He is assured that he is not 
alone. God is with him to behold, where no human eye 
ean see, and openly reward the secret seeker. 

An illustration impresses the writer that prayer is a 
power that 

"Moves the hand that moves the world. ^' 

A new church had long been need^id in the community 
and attempts had been made to build. 

The minister and his wife presented the subject ir. its 
various phases before the Lord, taking no step without 
meditation and prayer. 

The time seemed inauspicious. The failure of the 
wheat crop immediately affected the farming community. 
Leading members did not think th(v time ripe to iinder- 
take a project requiring general and united effort. 

The minister and his wife, affected by the prevalent 
sentiment, were deterred for months from aggressive 
work. They were convinced then that a church was need- 
ed, and that the people were able to 'build. 

They had stood for a pure church finance, against 
worldly methods of raising money, and had given largely 

203 



204 Loyalty to God. 

of their incoine. They had' presented a full gospel, stood 
for God and truth at the risk of reputation and believed 
that God would honor their faith in building for his glory, 

'They prayed for wiedom and courage, the hearts of the 
people and a revival of God^s work. 

Spendiing the day with one of his members, the build- 
ing idea was broached and immediately oppoised. They di- 
rected conversation into more congeniail cbaninels. 

After dinner this member brought up the church pro- 
ject and, strange to say, favored building. 

Calling for pencil and paper he commenced an esti- 
mate of asmount'S the members should pay tO' build a 
church that would "reflect credit upon the community." 

Eight heartily did the}^' survey the field, consider the 
availabilit}^ as well as the ability of men and women who 
composed that particular church and communitv. 

Perhaps they did not think the work they w(>re doing 
would materialize into more than "a church on paper.'^ 
But in the light of events, the incidental meeting.uicallod 
and unofficial, was important, for God was i.n. it, though 
they knew it not. ; 

After the party dispersed, the minister, as if bent upon 
a mission called on another member who, though favorable 
to aggressive movements in the church, was hopeless of 
results in this case. 

He, however, iconsented to visit with the pastor, a 
wealthy widow to enlist her aid. She consented to her 
assessiment and was in sympathy with the movement. To 
the surprise of the community twelve hundred dollars 
were soon subscribed. ' 

This member became an efficient helper in all the 
work of building. 

Two thousand dollars' conditionally 'subscribed im- 



Loyalty to God. 205 

pressed the official board. Thej' said, "We have not before 
had su'ch prospects, and we cannot ignore the subscrip- 
tion. These names represent onr best people and their 
sentiment in a substantial way, upon this subject. Let 
us rise and build.'' 

And "the people had a mi ad to work.'' To-day a neat, 
substantial structure, in a pietty, inland village, costing 
four thousand dollars is an aceomplished fact. 

Xot that building churches is unusual, or that the 
structure is costly in an age of fine churches but "the 
secret of the Lord is with them that fear him and he will 
show them his covenant." — ^Psa. 25 :14. The pastor and 
many spiritual people look upon the little church as a 
monument to answered prayer. 

As he went about his work and saw one loading sand, 
another hauling brick, others mixing mortar digging 
the foundation and lavino^ brick, heard the sound of ham- 
mer and saw, was with the officiary of the church planning 
ways and means, and observed the structure rising toward 
heaven, he said, "it is God's doings. He still hears and 
answers prayer." 

Though prayer for the building of the church com- 
menced in the pastor's home, the secret was communicated 
to spiritual people who pledged to keep the work and 
workers before the Lord. The prayer circle widened. The 
gifts were prayers and received as from the Lord. And 
all the work went on in the spirit of prayer and thanks^ 
giving. 

The scripture that heads this article stands out to the 
writer like raised letters of gold. 

Prayer is a power that should be cultivated by G-od's 
children. It may be used in every mood and in all the 
range and sweep of life. 



206 Loyalty to God. 

Laboring men^ widows and orphans may employ it ta 
secure employment and money. In sickness and trouDie 
direction and help may be secured in a thousand ways. 

Young people choosing comipanionis may inquire of 
God and find help in every time of need. 

"If any of you lack wisdom, let him ask of Grod that 
giyeth to all men liberally, an.d upbraideth not; and it 
shall be given him. But let him ask in faith, nothing 
wavering. For he that wavereth is like a wave of the 
sea driven with the wind and tossed. For let n>t that 
man think that he shall receive anything of the Lord." 



CHAPTEK L. 



WHY PEAYEE IS :N"0T ANiSWEEED. 

"I desire thy blessing, dear Lord; I am willing to be 
or do an3'tliing for thy glory; only grant me thy favor.'' 

The pra3'er comes from a heart desirous of the "best 
of gifts/' 

God io waiting to be graciouis, and seeks to answer 
prayer. Testings come. God tries the soul; the devil 
tempts; the world offers its bait^ and the flesh seeks to' se- 
duce. 

A worker in the Lord's vineyard is needed. Your 
fitness is urged. You excuse yourself, and, upon earnest 
solicitation, say, "I will not change my mind." 

Another does the lowly work if that desert '^'shall re- 
joice and blossom as the rose.'' 

Xo'w the prayer. You desired ^^the best of gifts." The 
Lord heard, and would answer. He permitted trials, 
heart-searehings and the discipline involved in granting 
the petition. The whole nature must be fitted to a plane 
compatible with the special high gifts that we would en- 
joy. The life of faith, with its special temptations and 
trials, is the soil out of which springs the prayer of faith. 

The answer to our prayers would so surprise and dis- 
appoint us that the Lord in infinite love tests us to see if 
we will have the petitions we desire. 

Faith, obedience, love were tried. At each point an 
unyielding ''lSl^o" was registered. 

Was this not of the Lord? Does he want his chil- 

207 



308 Loyalty to God. 

dren to do uncongenial bhings? W.'is there an element of 
uncertainty in tlie call? It came tlirough man. The cir- 
cumstances were untoward. The work required self-de- 
nial and promised no immediate re-ward. 

The refusal was not uncertain, however urgent the 
call. 

Grod speaks through his Spirit, Word, providence, 
friends, enemies; even the wicked may voice his call. 

He says : "My child, I sought to promote you in my 
kingdom, hut you would not. I put the Imife to pride 
and you drew back; I strained to strengthen^ but you 
cried, "^I^m weak, the burden is grievous to be borne !' I 
would polish, but you refused the friction; I would refine 
3^our gold, but you resisted the flam-esL You ask to be ex- 
cused; I also excuse you from the blessing of peace and 
power, and the desire to be greatly used in extending my 

BEST THINGS COST MUCH. 

kingdom among men. Upon the whole, you do not desire 
the things you ask. They cost too much. I have trusted 
souls who are emptied of sin and self, cleansed and filled 
with my 'S'pirit. They are a peculiar people, zealous of 
good works. Quiet and little among men, they are often 
unknown to the world, and una]>preciated by it. They 
have counted the cost, and make themselves of no reputa- 
tion. They are willing to sweep a street or rule an em- 
pire at my will and for my glory. These I fijU with reve- 
lations of wisdo'm and love, 'and send on special missions, 
of mercy. You will not pay the price. You are unwill- 
ing to humhle yourself, that you mig'ht be exalted. You 
can take a lower place and do a lower work. Only ^take 
heed that the light which is in thee be not darkness." ' 



OHAPTEE LI. 
PRAYEE AXD POLITICS. 

A preacher was approaelied by leading meniibers of his 
congregation to secure his vote for their candidate. 

His party had no candidate for Representative, and 
they thought that he might be willing to vote for their 
friend. The case was urgent, they argued, as the opposi- 
tion was making a desperate effort to defeat a good man 

The pastor felt the force of their appeals. Three con- 
siderations weighed upon his mind : 

;His party had no candidate for Representative. He 
could cast la full party ballot and vote for his friend. 

The candidate was a teimperanice man. Do we owe 
nothing to friendship ? If ' one would have friends he 
mxust show himself friendly. _ Besides, sober men are to be 
encouraged. And isn^t temperance temperance, whether 
in one party or another? Why not be rational? 

The office seeker's family, connected with the best peo- 
ple in .the community, were members; of the minister's con- 
gregation and supporters of the church. Is it nothing to 
]>e politic? May we not be right without unnecessarily 
alienating friendte? Indeed, "the better part of valor is 
discretion.'' 

The minister cordially heard their appeals. In fact 
the matter had been on his mind as a problem. He knew, 
as the election approached, that the delicate question must 
be settled. 

He replied: "I appreciate the situation. A man's 
duty is not always clear, but I wild give the subject careful 

209 



310 Loyalty to God. 

thou'ght^ and will vote for Mr. if I see that it is 

rigbt/^ 

To those who would understand, he said, "I am mak- 
ing my duty a subject of fasting and pra3''er/^ 

One, in the heat of party zeal, warned the preacher 
that his interests were at stake; that he icould not afford 
to he ind-ependent, but would need favors as well as oth- 
er people. 

The preaicher replied, ^T trust that personal considera- 
tions shall not unduly influence me. I will do right as I 
see the ri^ht.^' 

He made his political duty a subject of fasting and 
prayer — coneidering it froim- every point of view. The 
Bible was freely consulted as the only rule and the suffi- 
cient rule of our faith and practice. 

2 Cor. 6 :14-18, weighed heavily upon his heart : 
"Wherefore come out from among them and be 3^e separ- 
ate, saith the Lord, and touch no unclean thing and I will 
receive you; and will be a Father unto you, and ye shaill be 
my sons and daughters', saith the Lord Almighty." The 
ten command mentsi, thundering, "thou shalt not," from 
Mount 'Sinai, have not been revoked. 

The purpose of Christ's manifestation, to destroy the 
worke of the devil, was considered. 

The compromised condition of the church affected him. 

The candidate, a pleasant gentlelman, a temperance 
man, 'an!d a member of church, was headed for the Legis'- 
laitiure — the law-m;aking body of the etate. 

Cominitted to the license system, if elected his vote^ 
voice and influence would license, not exterminate, the 
saloon. He would be permitted to regulate, if not too ob- 
noxious to the liquor element, but never to strike a death 
blow to the rum power. 



Loyalty to God. 211 

Of tall candidates the position of Legislator is' central, 
pivotal and influential. 

He rose from pra^^er, Bible study, conversation, and a 
reetudy of temperance and proihibition, in the light of the 
pleading candidate and his friends with an answer of 
peace, strong in the conviction that no reason existed for 
making him a specialty that would not favor the entire li- 
cense policy. He saw that license is an aipproach to prohi- 
bition with no provision to secure it. 

When argued that pTohibition j& impracticable, and 
does not prohibit, it ought in fairness, to be added that the 
ten commandments are violated every day bui: the Al- 
mighty does not revoke them. 

The sermon on the mount is still the 'Christian's stand- 
ard, even if after nineteen hundred years the church fails 
to staiUJd squarely on Christ's platform. 

One reason remained for voting for him^ and that was 
personal. But personal interests were not sufficient to lay 
aside a principle. 

The answer of peace assured him that he must stand 
for the prohibition of all evil, including the liquor curse, 
both in pra3^er and voting booth. And this he must do at 
any- cost to his popularit}^, the risk of losing friends, salary 
and poeition. 

He came out of the contest a more thorough Prohibi- 
tionist^ better grounded in the faithi, mth the conviction 
that a faithful Ood hears- and answers prayer. 

His vote that day left no shadow upon the conscience 
of the man who regarded his political duty sacred as wor- 
ship. He voted as he prayed' and was at rest. "This is 
the victory that overcometh the world even your faith." 



CHAPTEE LII. 
PEKSECUTLON. 

Yea^ and all that will live godly in Christ Jesus shall 
suffer persecution. II. Tim. 3 :12. 

The igtladness of the €hristian life, the peace afforded 
by the Grospel and the -gain of personal piety are frequent 
themes of Christian pulpits. Not so many sermons are 
preached on the trials and perssecutions of the righteous, 
and 3'et the laffiictive element is manifest in every true life 
and abundantly set forth in the New Testament. 

UN^PALATABLE TRUTH. 

This is unpalatable truth. It is not popular. Fear of 
offending the weak and discouraging the young, may cause 
ministers to postpone discussing the graver issues of 
Christian discipleship. 

The result, however of not presenting the losses and 
crosses, as well as the joys of the Christian life, compre- 
hensively, is that many commence the service of Christ 
with immature views and inadequate conceptions of its 
duties and resiponsibilities. 

CAUSE OF FRUITLESS LIVES. 

Hence the fruitlessness of many lives. They expect 
sunshine, singing binds and blooming flowers, but when 
clouds hang over their heads and thorns beset their path 
they grow faint-hearted and weary. They say: "We did 

212 



Loyalty to God. 213 

not know this. We did not expect difficulty and danger. 
We thought that the Christian life wa* one long summer 
day; the path stirewn with flowers, and birds miak- 
ing melod}^' in the trees." Is noit the Christian life 
one of peace and happiness? Will not the Lord raise me 
up friendis? Will he not give prosperity? Why these 
reverses'? Why opposition and neglect? Why is my path 
one of difficulty and d^anger?" 

It is evident that many members of the church have 
never counted the cost of discipleship. 

THE WORDS AND SPIRIT OF JESUS. 

Let us keep close to the spirit and words of Jesus : 
"Whosoever doth not bear his cros®, and come after me, 
cannot be my disciple. For whiieh of you, intending to 
build a tower, sitteth not down firet, and counteth the cost, 
whether he have sufficient to finish it? Lest haply, after 
he hath laid the foundation, land is not able tO' finish it, all 
that behold it begin to mock him, saying, "This man began 
to build, and was not able to finish.^ Ot what king, going 
to make war against another king, sitteth not down first, 
and consult eth whether he be able with ten thousand to 
meet him that icometh against him with twenty thousand ? 
Or, else, while the other is yet a gi^eat way off, he sende'ih 
an ambassage, and desireth conditions of peace. So like- 
wise, whosoeth he be of you that forsaketh not all that he 
hath, he cannot be my disciple." 

JESUS DID NOT FLATTER MEN. 

Jesus did not flatter and cajole men into the kingdom. 
He did not say; '^i I make plain the cost of discipleship 
men will turn from me." But to the multitudes he said. 



214: Loyalty to God. 

^'Yqu foMaw me for the loaves and fisliesi. Consider well; 
are you able to be my disciples ? Do yx>u know what it in- 
volves? I make no promise of earthly gain or honor. 
Foxes liave holes and birds of the air have nests but the 
Son of man hath not where to lay his head/' 

His course seemed impolitic, if he would win followers 
or set up his kingdoim on earth. 

POPULAR RELIGION. 

There is a popular religion. It excites no opposition". 
It encourages pleasures of the world and conformity to 
its fashion in business'^ politics and social life. It opposes 
no sin specifically. It lacks aggressiveness. It does not 
stem the tide of worldliness but floats with the prevailing 
current. 

The Scriptures are fulfilled in all man pleosing pro- 
fessors: "Woe unto you when all men shall speak well of 
you; for so did their fathers to the false prophets." 

"Ho'W can ye believe iwhioh receive honor one of anoth- 
er, and seek not the honor that cometh from G-od only." 

THE CHRISTIAN LIFE A WARFARE. 

The Ohristian life is a w^arfare. Its conflicts are 
real. Satan is vigilant. There is spiritual wickedness in 
high places. Unreasonable and wicked men oppose them- 
selves. This results in conflict; so that the Scriptures 
are ever true, in a. world lying in the wicked one; "All 
that will live godly in Christ Jesus, shall suffer persecu- 
tion." ^ 

There are those who apply this iSteripture to the early 
church. And it may be so applied. In the first centuries 



Loyalty to God. 215 

of Chmtianity many sealed their faitli with their blood. 
The apostles all suffered violent deaths except perhaps 
one. Martyrs of the cross a.re numbered (by millions. But 
thanks be to G-od the blood of the 'martyrs is the seed of 
the church. 

Others include heathen lands in the fulfillment of this 
Scripture. This is also true — Behold the boxer uprising 
in China and the opposition to the Grospel in every heathen 
land. The conflict that ensues where the Gospel opposes 
barbarism and every evil kno*wn to low civilization is a 
life and death struggle. The sword is unsheathed in every 
land where the Gospel is preached. 

But hatred to the Gospel in heathen lands does not 
compass the full meaning of the apostle's word©. Tlie 
Holy Ghost says, "aU/' and we m^ay not add to or subtract 
from the Word of God. Emphasize "ail." Let the word 
have full force. It means every one. 

Human nature is the same in every age, and clime. 
The spirit of the world has not changed since the days of 
Christ. It is the same in Christian and heathen lands. 
The devil is not dead, nor is he converted, though he may 
unite with the church. Christ's kingdom is opposed to 
Satan's kingdom. 

The antagonism is real. Light opposes darkness. Sin 
is arrayed against holiness. The Gospel wars eternally 
with evil. Truth and error are at antipodes. It is the 
nature of things. This is eternally true. 

The gospel is aTra3'ed against ignorance, intemper- 
ance, slavery, lust and all iniquity whether in Czar or 
peasant; millionaire or beggar; bishop or layman; wheth- 
er in America or Africa, in the first or twentieth century. 

'The Gospel is a message of peace on earth, good wfU 
toward men. It brings light, love and blessing to every 



216 Loyalty to God. 

heart and home and land. Life and salvation follow its 
glorious wake. 

Where it has sway the desert blossoms as the rose, and 
the wilderness and solitary pla'ces are made glad. 

. And yet the Prince of peace is a man of war. fle 
stands at the entrance of every heart and home and land 
with drawn sword^ saying : "I come to send a sword.'^ His- 
tory proves it. 

Spain for hundreds of years held Cuha in bonds of 
superstition, ig-norance and cruelty. But the light of 
Christian civilization spreading over the earth, unsheathed 
the sword of justice and broke the bonds asiunder. 

A few j'-ears ago old China waked in violence only to 
yield great liberty to the Gospel's -benefiicent sway among 
its benighted' millions. 

Eussia is attacked within and without by the sword. 
The spirit of the 'Christ in the hearts of men demands 
larger liberty, larger manhood and the rights that come to 
man as man. It is not autocracy but manhood that Jesus 
Christ would redeem. But this means the drawn sword, 
where arrogance and selfishness entrench themselves 
against the onward march of truth. 

The Gospel unites everything that is true, pure, good 
and holy. It cements as adamant all that is lovely and of 
good report. The just and right are indissolubly one for- 
ever. ' 

THE GOSPEL DIVIDES. 

But the Gospel dividas everything unholy and impure. 
It has no fellowship with the unfruitful works of dark- 
ness but rather reproves them. Injustice, lust and inhu- 
manity are no part of the Gospel, however strongly in- 



Loyalty to God. 217 

trenched in law and countenanced in high places. A count 
of no&es does not settle the gospePs claim. 



PARENTAL TIES BROKEN. 

Paxental ties have been broken in godless families by 
one child becoming a Christian. The peace and quiet of 
deaith may have reigned before^ but war began when the 
humblest child became a Christian. 

A member of the church, converted to Christ and to 
Protestantism said that his father tried,m.ore than once, to 
kill him for being a Christian. 

A young lady was opposed by her family after becom- 
ing a Christian. 'The spirit of persecution was carried so 
far as to affect her health, break do'^ii her nervous system, 
and commit her to an Insane Hospital. In her treatment 
and committal to the asylum her pastor and friends felt 
that injustice had been done a sanctified child of God. 
The Scripture was fulfilled in her experience: "A man's 
foes shall be they of his own household.'' 

An evangelist, who^ accepted Christ when a boy, was at 
his father's command examined to see if he was insane on 
religion. The lawyer, who was a Christian^ said: "The 
rest of us would do well if we had as sound minds and as 
good hearts as he." But he was disinherited and lost a 
patrimony of $10,000 for fidelity to Jesns. 

But the evangelist said with a smile of victory, "The 
Scriptures are fulfilled in my life; in giving up father 
and mother, houses and lands, and my own life also, I 
have received a hundred fold, fathers and mothers, hous- 
es and lands, with persecution, and the promise of ever- 
lasting life." 



218 Loyalty to God. 

^^Jesu's I my cross have taken, 

'All to leave and follow thee. 
JSTaked, poor, despised, forsaken 

Thon from hence my all sliall be; 
' Perish every fond ambition. 

All I\e song^ht, or hoped or known." 

This beautiful hymn is said to have been written by a 
child of wealthy parents-, who had been driven from home 
and disinherited because of accepting Christ. , 

If' this be its origin^ what wealth of meaning is given 
to the sentiment: 

^'^Let the world despise and leave me. 

They have left my Savior too : 
Human hearts and looks deceive me, 

"Thou art not like them untrue. 
And while thou shalt smile upon me, 

'G-od of wisdom, love and might. 
Foes may hate and friends may shun me, 

Show thy face and all is bright.^^ 

BLESSINGS WITH PERSECUTION. 

Blessings ;are promised to the Christian, "a hundred 
fold, now in this time." Hear it ye fearful. I have 
found it true. But, one little proviso in the will connects 
all life's iblessing '''^with persecution." This^ is the Chris- 
tian's legacy. It is the will. And the will cannot be 
changed. It cannot be broken. The Christian will be 
blessed. The meek ©hall inherit the earth, but the inheri- 
tance involves persecution. ''^AYifch persecution," is the 
reading of the will. Eejoice, rejoice, oh children of God. 



Loyalty to God. 219 

REFINED PERSECUTIONS. 

•The follower of Christ may not (be thrown into prison 
or burned at the stake. His property may not be confis- 
cated. But he will be persecuted. 

His afflictions may <?onisist of slights and insults. His 
reputation may be attacked. Social ostracism may be his 
portion. He may suffer in the sensibilities and not in 
prison. 

But "all that will live godly shall suffer persecuition.'' 
It is not may ©uffer but shall suffer persecution. 

HE WAS NEVER PERSECUTED. 

Pro feasors of religion without persecution for Jesus' 
sake, may question whether they are followers of the meek 
and lowly Jesus. 

A Christian woman relating her experience in the 
sanctified life told of persecution. Her pastor^ a genial 
gentleman, said that he had been a minister many years 
and had found the Christian life a pleasant one. He had 
many friends and no enemies that he knew. He had never 
been persecuted and knew nothing of that experience. 

Another lady, bright and consecrated, who knew the 
character of this pastor's ministry said, '^T could tell 
Brother Blank how he would snuffer a litte persecution for 
Jesus' sake. Let him speak openly against the saloon; 
stand an avowed enemy of whiskey; denoumce Sunday base 
ball, Sunday visiting and Sunday desecration generally. 
Let him fall upon his knees and seek till he finds the ex- 
perience of entire sanctifidation and then stand on his 
feet like a man and witness definitely to the blessing and 
preach it. I think he will know something of persecution. 
He will suffer, if he is true." 



220 Loyalty to God. 

'Christian wives quietly suffer neglect and injury at the 
hands of husband's who hate Christ. Children taught by 
Sunday-S'ohool teachers are deterred in the Christian life 
by godless parents. Christian workmen in shop and fac- 
tory amidst beer drinking, swearing, wicked companionfi' 
endure rebuffs, jibes and 'Scorn. Consecrated business men 
suffer ostracism for principles of righteousness. Godly 
employees lose positions because they will not work on 
Sunday and in other wiays violate God's holy laws. Min- 
isters of the gospel are saicrificed at the hand's of w^orldly 
churches. 

But time would fail to mention the protean forms that 
tlie spirit of evil assumes to afflict God's children. It is 
sufficient to laiow that "all that will live godly in Christ 
Jesus shall suffer persecution." Thank God for patience 
and holy courage that cheerfully endures all for Jesus' 
sake, 

Jesus says : "If the world hate you, ye know that it 
hated me before it hated 3^ou. If ye were of the world, 
the world would love his own; but because jq are not of 
the world, but I have chosen you out of the world, there- 
fore the world hateth 3^ou. Remember the word thiat I 
said unto you. The servant \b not greater than his lord. 
If they have persecuted me, they will also persecute you ; 
if they have kept my siayings^ they will keep yours also. 
But all these things will they do unto you for my name's 
sake, 'because they know not him that sent me." 

THE CHRISTIANAS LEGACY. 

"Marvel not, my brethren, if the world hate you." 
"The world knoweth us not Ibecause it knew him not." 
With these Scriptures', the history of Christianity, and 



Loyalty to God. 221 

the experience of every true child of God, let the disciple 
of Jesus — 

EXPECT PERSECUTION. 

Do not wonder that it comes. Wonder if it does not 
come. "Many shall he purified and made white and tried." 
First purity, then trial. It is God^s order. 

PURITY AND PERSECUTION ARE TWINS. 



"For unto you it i® given, in the behalf of Christ, not 
only to believe on him, but also to suffer for his sake." 
We talk mucli aibout believing, little about suffering. Be- 
lieving is one part: suffering "for his sake" is the other. 
Botli are Grod^e plan. 

Persecution should be "for righteousness sake." 
"Blessed are they which are persecuted for righteousness 
sake, for theirs is the kingdom of heaven." He who will 
live holy in an ungodly world will know what it is to suf- 
fer. Injustice hate® justice. Dishonor despises honor. 
The thief dreads honest men. Impurity cannot endure 
purity. Sin cannot tolerate holiness. 

Persecution should he for Christ's s.ake. 

A professor of religion punished for an ugly spirit, a 
hasty temper^ injustice or lust is no credit to the church. 

A fanatical, self-willed member of church may suffer 
affliction' but he should not deceive himself by thinking 
that he is suffering for Christ's ®ake. He is suffering 



FOR HIS OWN UNWORTHY SELF S SAKE. 

He may be getting his just deserts. 

The evil that men speak of Christians should be false. 



222 Loyalty to God. 

If accused of lying, drunkenne^^ and fraud, the reports 
should 'be untrue. 

It is not detracting from the truth, that Christians are 
afflicted on account of their goodness, to say that many 
suffer because of irregularities', eccentricities and fanati- 
cism. Their lack of meekness, gentleness and love: invites 
antagonism. 

Self-willed, sharp-tongued, narrow and bigoted, they 

EUN AGAINST THE NATURE OF THINGS 

and cry "persecution.'^ 

They are getting their deserts. Their goodness and 
sense are receiving a severe tesit. 

• Many fiery spirits break at this point. It is easier to 
fly the track and become frenzied religionists than to be 
meek and lowly, and love and suffer like Jesus. 

BEHAVE YOURSELF. 

. 'Grod's children should behave like Christians while in 
the furnace of affliction. Are you slandered, hated, evil 
entreated? 

What shall you do? The message of Jesus is plain. 
"Love your enemies, bless them that curse you, do good to 
them that hate you, and pray for them wliich despitefully 
use you, and persecute you. That ye may be the children 
of your Father which is in Heaven." 

Bless them which, persecute you : ibless and curse not." 
"Eecompense to no man evil for evil." "Avenge not your- 
selves, but rather give place unto wrath." "If thine ene- 
my hunger, feed him; if he thirst give him drink. Be 
not overcome of evil, but overcome evil with good." 



Loyalty to God. 223 

NO EASY TIMES. 

'We should endure trials. Are you determined to 
avoid suffering for Ohrist^s sake? Is it settled that you 
■will be had in reputation with the ungodly? Is it 3^our 
purpose to be popular with worldly sets and wicked men? 
Then you have within you the seeds of disloyalty to God. 
"The friendship of the world is enmity to God. Whoso- 
ever will be a friend of the world is the enemy of God. 
"W%osoever will save his life shall lose it; but whosoever 
will lose his life for my sake the same shall save it.-'^ 

As professors of religion we demand easy times:; plea.'i- 
ant sailing, no storms ; many friends and no enemies. 

But the 'Christian is a soldier. He is made for battle. 
He must be strong and brave to endure hardness as a good 
soldier. 

PRAISE IN PERSECUTION". 

The Christian should rejoice in persecution. Jesus 
enumerated indignities to which his children would be- 
subjected and isaid: "Eejoice, and be exceeding glad; for 
great is your reward in Heaven; for so persecuted they 
the prophets which were before you.'^ "Blessed are ye 
when men shall hate you, and shall separate you from 
their company^ and shall reproach you, and cast out youi- 
name as evil, for the Son of 'Man's sake. Rejoice ye in 
that da}-, and leap for joy; for behold, your reward i& 
great in Heaven^ for in like manner did their fathers un- 
to the prophets'.'^ ' 
Christians are literally to 

JUMP UP AND DOWN FOR JOY 

when afflicted for fidelity to Jesus. 

'"I'he apostles^ before the council for preaching Jesus. 



224: Loyalty to God. 

rejoiced that they were counted worthy to suffer shame for 
hi^ sake. 

Persecution is a iblesising in disguise. It is' Grod's way 
of making holy cha,racter. It gives/ firmness to moral fiber 
and fineness of finish to character that no school of cul- 
ture can impart. ' 

Pampering 'Christians, feeding them rich viands, dress- 
ing them in silks and broadcloths, honoring them, makes 
fat and heavy, gross, and sensual, pleasure-loving profes- 
sor s, but 

PERSECUTION" REFINES THEM, 

makes stalwarts of men. The strongest and noblest speci- 
mens of imanhood have passed through the fires of afiOic- 
tion. 

Flesh and blood do not invite trials. But they come 
if we are true and they bring with them their own reward. 

PcTsecution is 

THE SECRET OF POWER. 

Power is so costly that most Christians conclude, much as 
they desire it, that they cannot afford it. If the Christian 
would have power let him obtain purity of heart, witness, 
live and stand for it. Then will come persecution and 
with it power. 

Stand true, child of 'God, in the furnace of severe trial 
and you will have the power you crave. The fire will burn 
the bands that fetter you. Nothing valuable will be loet 
in the flames. Out of every trial 'God will deliver and 
bring you forth 

MORE THAN CONQUEROR. 

Afflicted one, if your 'motives are pure and your aim sin- 
gle to the glory of God; if suffering for righteousnes.«' 



Loyalty to God. 225 

sake, you are accused and condemned '^iahely/' rejoice, 
jump up and down for joy. 

You are entering into your inheritance. You have this 
bad'ge of discipleship, this mark of special favor: The 
world hates you and it hated your Lord : Rejoice and be 
exceedingly glad, for great is your reward in Heaven. 



A PEEP IN^TO HEAVEX. 

The curtain of Heaven parted a little and the Eevela- 
tor was given a view of the redeemed. What did he see? 
Whom did he behold ? 

"A great multitude which no man could number, of all 
nations, and kindreds, and peoples, and tongues, stood be- 
fore the throne, and before the Lamb clothed wdth white 
robes, and palms in their hands. x\nd one of the elders 
answered, Siaying unto me, What are these W'hich are ar- 
rayed in w^hite robes? and whence came they? And I said 
unto him. Sir, thou knowest. And he said to me. These 
are they which 

CAME OUT OF GREAT TRIBULATIOJ^"^ 

and have washed their robes, and made them white ia the 
blood of the Lamb. Therefore are they before the throne 
of God, and serve him day and night in his temple : and he 
that sitteth on the throne shall dwell among them. They 
shall hunger nb more^ neither thirst an}- more; neither 
shall the sun light on them, nor any heat. For the Lamb 
which is in the midst of the throne shall feed them, and 
shall lead them unto living fountains of waters: and God 
shall wipe aiway all tears from their eyes." 



OHAPTEE LIII. 

GailBVINO THE HiO'LY SiPIElT. 

The puny arm of mail may be raised againsit the Holy 
Spirit of 'G^od, &o that He may be grieved from the heart 
and cease to warn^ convict, comfort or guide. 

The question is how do' we grieve the Holy Spirit. I 
propose to speak of ways not generally alluded to. 

There is^ a tendency to relegate Cihrist to the church 
service, the Sabbath, and the ceremonies of religion. 

We meet the monitions of the 'Spirit saying, "I am 
baptized, and belong to church, ,and partake of the Lord^s 
supper. I support the institutio'nsi of religion.^^ 

God^s spirit touches every depiartment of life and 
works outside of the prayernmeeting^ and on other days of 
the week besides ^Sunday. 

We grieve the Holy Spirit by adopting public opinion 
as our standard of life rather than the Bible. There iS' a 
religion of public opinion,'^ but it never saves^ the soul 
from sin. 

UNWILLING TO BE A MARKED MAN. 

Many aim to be nothing more than average Christians. 
They are satisfied and expect to conform to the world 
around them. A preacher on his' death bed repented that 
he had striven to be only an average minister. He was 
unwilling to follow the Lord wholly — to be peculiar, to be 
a. marked man for 'God. He would avoid the offense of 
the cross by following the well beaten path of ordinary 
Christian living. 

226 



Loyalty to God. 227 

Others are more concerned to be held in public favor 
than to be right. They will not give themselves to the 
work of rooting out ^in. That would not be popular. 
'•l\^iat would Jesus do ?'^ is not their serious thought. 

The Holy Spirit is grieved when we are governed by 
the spirit and ways of the world in business. 

The Bible is the sufficient rule of faith and practice. 

A man may mj, "I know that the law of justice and 
benevolence should govern businese. The course I pursue 
may not be right, but it is the way of the world. I have 
aill sorts of competitors — Jews, infidels, and the wicked,, 
who fear not God nor regard man. Their motto is suc- 
cess. I have a family to support and educate, and he who 
provides not for his own household is worse than an in- 
fidel. Besides we have the church to keep up. And while 
the things a business man resorts to may not be right, he 
is deserving of consideration for he has mudi to contend 
against.^' 

I know a young man who was a member of church and 
clerk in a retail store. Beared in a country Christian 
home, hie idfeals of the Christian life were high. After go- 
ing into the store he said to a relative, who was also a 
church mem'ber, ^T do not believe it is right to charge two 
or three prices for the same article of goods. She replied 
"I think that you are very particular and conscientions. 
*^^Well," he replied^ ^'1 can^t help it ; that^s the way I feel." 

He continued in the store for 3'ears, but ceased to be 
regTilar at Sunday-school, and was often too tired, or for 
other reasons,did not attend church. Beligion is fast losing, 
hold on him. He is likely never to be heard of as a power 
in the church of God. 

I know his employer. In early religious life he was de- 
voted to God. His conversion was marked. Fervent in 






328 Loyalty to God. 

spirit, he labored to bring sinners to Olirist. But he 
ha.s secured wealth. To be rich became his am'bition. His 
instruction to his clerls:s is, "Never fail to make a sale." 
To-day he is without spiritual power in the church. His 
\'oice is never heard in prayer. Occasionally attending 
church, he is not regarded as liberal nor devoted but back- 
slidden and worldly. 

I am persuadeid that thousands of business men^ hy 
resorting to what are regarded shrewd trades, which may 
be practical dishonesties, axe iSiaimpson-like shorn of 
strength. If they reanain in the church they are formalists. 
Thousands of others have given up a profession of Christ, 
and ohurcli memibership, as a. burden too grievous to be 
borne. 

We sometim.es ask, "How can we reach business men, 
the brainy men of affairs?" It is a question of their 
yielding to honest conviction, and being willing to get 
riglit with God and man at any cost. 

Business men are to do business for God, as preachers 
are to preach for His glory. 

The Cbristian cannot be a worldling in politics. A 
man says of politics, 'These are my civil duties," and of 
religion, "These are my 'Christian duties. The one is 
secular and belongs to the world; the other sacred and l)e- 
longs to the church. Politics and religion can't mix. 
Politics must not interfere with religion, nor religion with 
politics. If religion invades the realm of politics it will 
get smirched, and if politics clasps hands wdth religion it 
•is an unholy wedlock. Be wise and keep such opposites 
apart." 

Pieligion is great, it includes all. If it does not control 
a man's business and polities, and his whole life, in every 
relationship, it is because he has it not. It means every- 



Loyalty to God. 229 

thing in the world to he a disciple of Jesu^. He must be 
iirst. 

A VOTE AND PRAYER. 

I would not dictate men's political views and actions, 
but one cannot be politically wrong and religiously right. 
If a man's heart is wrong in politics, he' is n,ot right to- 
ward God. 

A Christian must vote right as well as pray right. 
What is a. vote but a pra^^er — an expression of opinion, de- 
sire, will ? So is pra^^er upon bended knee. The one must 
not c-onflict with the other. If the prayer at the ballot b0':s 
contradicts the prayer at church or in the closet, God will 
answer the ballot-box prayer^ for he has put his heart and 
life into this one. He onh' '^said hisi prayers'' in the 
closet and at the church altar. 

The Christian must stand before God with his politics 
and say, ^""Oh, Lord 'all is siirrendiered to Thee, my poli- 
tics, my part}^, and the candidates. I will vote and do all 
for thy glory." He may feel igniorant and needy, but, he 
will say, if he is to stand clear before God and his con- 
science, "My heart is open to Thee. Pour in the light 
and I will follow Thee, wholly and forever, and know no 
other master." 

A CHRISTIAX IS Is'O MAN's TOOL. 

The professor of religion cannot be a thing, a tool, a 
mere machine in politics and a man of God. anywhere. 

What must be said' of the pTactice of buying and selling 
votes? It is a violation of law and a menace to our insti- 
tutions. He who buys votes and he who sells his vote are 
outlaws and should be deprived of the right of franchise. 
They are traitors^ not patriots. They are enemies of our 
government. 



230 Loyalty to God. 

What do sinners think when professors of religion 
adopt and uphold measures which they know to be cor- 
rupt ? They see us determined to beat the enemy, by fair 
means if possible, hut bent upon success. If the wicked 
see professors of religion fall in with their tactics, right 
or wrong, they judge that there is nothing in religion — ^at 
least in these prof-essoTs of religion. They are a stumbling 
block in the way of sinners. They misrepresent Christ 
and are dead weights in the church. They act like sin- 
ners and are sinners. They are selfish, inspired by the 
love of the world, the flesh and the devil. 

The professor of religion who follows the fashions of 
the world grieves the Holy Spirit, Uniting with the 
church iwe declare that we renounce the world, the flesh 
and the devil ; turn our backs upon the world ; repent of 
pride, ambition and self seeking, saying, we will not be 
governed by these things or live for them. We promise to 
follow the meek and lowly Jesus in the way of humiliaiion 
and the cross. How opposed to this is the spirit of con- 
formity to the world, manifested in display, and show, and 
style in dress, furniture, houses and in every way which 
the natural heart can devise. 

By patterning after its fashions, professing Christians 
do not convince the world that they are living for God 
and eternity. 

Permitting the mind to dwell much upon fine dress, 
elegant furniture, beautiful houses and surroundings in- 
volves the mind and heart in dissatisfaction. Changing 
these with the changing fashiotus necesisi tales: expense of 
money, time and strength which might be used for 
the gospel. This type of professor is prevalent in the 
church. But he lacks the single eye to^ Grod's' glory and 
much of his life's work must be wood, hay and etubble. 



CHAPTER LIV. 
USE OF HOLINEiSS. 

Holiness is central in the Bible. It is the subject of 
promise, command, exhortation and prayer. The sacred 
page fairly glistens with it in doctrine, biography and 
^ong. Patriarchs^ prophets and apostles wrestle "with the 
angeF^ for the blessing, and in its might subdue sin, wor^k 
righteousness, obtain the promise. 

The Methodist Church born in a holiness revival, 
considers this docftrine central in its scheme^ and it- 
self raised up to "spread scriptural holiness over these 
lands/' 1 

What use is the doctrine and experience of entire sanc- 
tification in this busy world in practically Working out the 
problem of human life ? 

1. Live it. The devil says, "Live it," with a hiss. The 
world says, "Live it," with a laugh. The church says, 
^^Live it," as the only hope of my redemption and the re- 
covery of a lost world to Christ. Finall}^, the Lord says, 
'Xive it," with the prom.ise of certain victory. 

■Holiness is not a luxur}^, but a necessity. It ls not 
cake for the few, but the bread of life for the millions 
who spend their "money for that which is not bread, and 
their labor for that which satisfieth not." 

The mother needs holiness to keep her patient with 
children tagging at her heels, her hands full of labors, and 
her heart engaged with cares. 

The business man neod'S it to keep Mm true and sweet 
amidst the strife of trade. 

231 



232 ■ Loiialtii to God. 



The la'boTer, witli a fiamily to isoipport;^ eiducate, keep in' 
•society and' church, with wagee^ small and uncertainly need? 
its life to keep' him from! sinking into disconTagement 
when engaged in a seemingly losing content.. 

Live holiness in a world of sin and sorrow, and holiness 
will live in 3'on a power tO' keep yon pure, courageous, 
loving, and more than '^'^conqueror through him that loved 



vou/^ 



2. Labor in the strength of it. It is a, pleasure to 
e'at, but this ie not the sole end of eating. Food must be 
transmuted into nourishment of brain and muscle, and 
these into strength for thought, and action. 

Holiness is food and it is strength. There is work to 
be done, battles to be fought, Jerichos of sin to be taken, 
Philistines to be routed. These require strength, and the 
spirit of sacrifice. Holiness^ is to this end'. It prepares 
its possessor to ^o hard work easily, and make sacrifices 
without loss from friction, produced by fretfulness or "in- 
jured dignity," but with rejoicing that it is counted 
worthy to suffer for Christ. 

Holiness is the solution of the mission problem, both 
as to men and mone}^, and of the liquor 'question. The la- 
bor agitation can be permanently settled on the basis of 
the golden rule, which is impossible without the pure, 
humble love oif God and man filling the heart. 

3. Be a witness of it. A blessing, strenigth, joy in 
your life, let others know its power. Advertise it. "Ye 
shall be witnesses unto me." "Out oif the abundance of 
the heart the mouth speaketh" — ^not ought to speak, but 
speaketh. Men's tongues tell on them. A dumh holiness 
is dead. Holiness not confessed by life and lip i& already 
vanquished. "Live it, but don't confess it?" Confession 
is part of the life^ — the tongue;'s part in the life — of ho- 



Loyalty to God. 233 

liiie»5s. And the tongue plays an important factor either 
in holy or unholy life. 

4. Preach it. Every 'Christian is a witness. Paul 
was both minister and witness. Every preacher is to be a 
witness and a herald. Proclaim the glad news that Jesus 
came into the world to '^save the people from their sins;^' 
that the blood of Jesus Christ cleanse th ^^from all un^ 
righteousness.'' 

This is God's truth. His word is full of it. He is re- 
sponsible for the truth. He did not consult us as to what 
the messao^e should be, but savs, "Preach the Word.'' 

Will men despise the message and forsake the mes- 
senger? We are not commanded to be successful, but 
faithful. Is the one impossible ? The other is imperative. 
But the sure word of promise is, "My word shall not re- 
turn unto me void, but it shall accomplish that which I 
please, and it shall prosper in the thing whereto I sent it.'^ 
The Churcli is suiferin-g defeat because of a mutilated, 
adulterated gospel. 

THE FEAR OF MAX IS A SNARE. 

Fear and unbelief add to or take from God^s Word. 
Hear the fearful warning: "Be not afraid of them that 
kill the body and after that have no more that thev can do. 
But fear him which after he hath killed hath power to cast 
into hell: yea, I say unto you, fear him." A wholesome 
fear of hell would bring multitudes of professors whether 
in the pulpit or pew to their knees crying for pardon and 
holiness, and then to their feet with glad hearts and wide- 
open mouths declaring what God has done for their souls. 

God's word to every one who would speak in his name 
is : "See that thou make it after the pattern shown' thee 
in the mount. 



CHAPTEE LV. 
GIDEON^S BAND. 

Seven years Israel had suffered iinder the Midianites. 
Driven to dens and fastnesses of the mountains they 
so^^-ed crops, only to see the enemy bum or trample them 
down by their droves of camels. 

Their heai't-broken cries were heard and G^od forgave 
their sins. 

An obscure and humble instrument was cho^L^en to de- 
liver Israel. 'The trumpet call of the prophet gathered the 
people to the defense of their nation. Grideon was, con- 
fronted by the stranige announcement, "the people are too 
many.^^ "What, thirty-two thousand ^too man/ to meet an 
a.rmy of one hundred and thirty^five thousand? Is it pos- 
sible that I am) mistaken? Am I laboring under a delu- 
sion? Is it indeed the divine voice that I hear?" 

Though the army is to be reduced, God respects the 
choice of men. The prophet proclaims, "Whosoever is 
fearful and afraid let him return and depart froan Mount 
Oilead.'' The proclamation in modern phrase would read : 
"Let all cowards quit the camp at once." Twenty-two 
thousand men stepped out of rank. These represent many 
halting church members. Willing to be saved, they would 
be soldiers and have "a little hand" in the victory — if sure 
of victory. But when a stand means possible defeat or 
death, they contelude it unwise to take the ri^ks. "There 
is no use fighting against terrible odds. A man may throw 
his life away. And what's the use of that? A living dog 
is better than a dead lion.' ' 

234 



Loyalty to God. :<335 

Are tliey not supported by public opinion? The re- 
spectable following, more than two to one, is a gK)od show- 
ing for any cause. Men of wealth, women of social posi- 
tion, honorable senators, wise doctors, able lawyers and 
judges of law and popular preachers recognize the right, 
but say it is unwise to go forward. "For fools rush in 
where angels fear to tread.'^ 

''l CAN^T^' DOES NOTHING. 

The cowardly multitude retards the work of Giod. Their 
understandino- would make foolish the wisdom of the Al- 
mighty. Hear their converted wail; ^^We can't pray. We 
can^t witness for Christ. We can't sacrifice money or time. 
We can't support missions' or go as missionaries. We 
don't believe in holiness. No man can live without sin. 
We can't conquer the foe. We shall be slain^ every one 
of us. We can't wipe out the saloon. We can^t" — but why 
go on? The large word in their vocahulary is ^'cm't/' 
And they never do exploits for God because of unbtdief. 

Majorities do not avail. Plausible excuses are a ref- 
uge of lies. God says to the half-hearted, ''^stand aside, 
slink away to your hiding places. You will defeat the 
army." If Isirael succeeds you will vaunt 3'ourselves and 
say, "Our might and power have gotten the victory." 

Ten thousand remain. "Too many" is again the fiat 
of the Almighty. Does God mean to mock his chosen 
leader in the presence of the enemy and all Israel? The 
second trial takes the men to the brook. All who lap water 
as a dog are selected to fight the forlorn hope. 

THE BACKBONELESS. 

Strange test. A little thing? But trifles reveal char- 
acter. Whether something natural revealed the soldier, 



236 Loyalty to God. 

or a supeTnatural touch set aside God's own^ we know not. 
But three hundred passed the examination. Three hun- 
dred satisfied divine inepection. 

The first test eliminated the hack-honeless. The second 
rid the army of those who lacked self-control, the spirit 
O'f self-sacrifice, the instinct of the soldier. 

THE CRAZE FOR NUMBERS. 

I^ine thousand seven hundred were rejected. Nine 
out of ten were "too many" to fight Grod's battle. 

Is this an object lesson thrown upon the walls of time, 
teaching that the craze for numbers side-tracks the 
church? Is it the hand- writing of God, saying, "I seek 
quality rather than quantity." 

The epicure may deery strong drink^ but he need look 
no higher than his stomach to locate his deity. Esau, 
whose belly was; his god, has descend'ants like the stars of 
the heavens for multitude. A glutton may be respectable ; 
drunkards are branded. But epicures are not God's sol- 
diers. 

PREACHERS EAT TOO MUCH AND EXERCISE TOO LITTLE. 

Popular preachers have passed the dead' line or into 
their graves at fort}^' who might have been effective at 
seventy if they had put the knife to their throats when 
seated at sumptuous tables. Smiling hosts saying: "Doc- 
tor, take another piece of the cake, it ^\x)n't hurt yoiu. I 
miade it with my own hands," are a temptation and a 
sn'are. If insteiad of saying, "Thank you, sister, just a little 
piece to taste," the popular pastor had been hero enough 
to say^ "Xo, thank you, I prefer not to dig my grave with 



Lo'ifidty U God. ?:V? 

my teeth/' he inig-ht have been in his pulpjt ir^^^cvd of iu 



ijis grave. 



SLOTH AN ENEMY TO POWER. 



The Christian will hear, if he listens, a still, small 
voice re2;isterino^ the amount he should eat. 

Another suffers from sloth. He snoozes late in the 
morning losing hours that should be devoted to the Bible 
and prayer. But he loves the pillow. He prays, "Lord, 
lead and I will follow,'^ but wonders that he does not in- 
crease power. Some string holds him. He does not swing 
free. The spirit is willing, passively willing, but the flesh 
dominates the spirit. 

A GOOD, WEAK PERSON. 

He is not outbreaking, but a good, weak person. 
Ditfi'oult work he cannot do. A lackey may do little 
things. Had he chosen to be king, God would bave made 
liim more than conquerer, mighty to pull down the strong- 
holds of Satan. 

Duty may lead to separation from wife and children 
for a season. The evangelist and miissioniary are strangers 
at home and at home among strangers. Becaiuse Oif the 
sacrifice of social ties he may say, "I cannot." 

Business, social standing, ecclesiastical position, even 
life, must be subject to the call of God. One may respond, 
"I do not care but for tho'se I love. I cannot see those 
dea'rer than life exposed to loss." 

A LOWER GRTUDE MAN. 

Like the red sea before the Hebrews stand the words of 
Christ, "If any man come to me and hate not (love not 



238 Loyalty to God. 

with a l-esser love) Ms father^ and mother, and wife, and 
children, and brethren, and sisters, yea, imd his own life 
also, he cannot be my disciple." "He is not worthy of 
me/^ 

Who wonders thait he should be tempted to shield those 
he loves? But if la, lower aifeetion stands between the soul 
and Christ, a, suipreme allegiance has been denied. And the 
m^an really chooses an inferior place. He chooses to be a 
lower-grade man. 

Innocent pleasures and the refinement of wealth are 
not condemned. Men enjoy comforts and luxuries which 
money, position or taste permit. And they say, "Are 
these not ours? Have we not a right to enjoy our own to 
the full? But they forget the higher right, appreciated 
by noble natures.^ to sacrifice lesser for greater good, to 
yield our rights for others^ good. 

"When men choose easy, comfortable life, neglecting the 
higher calls of duty, they elect to stand among the large 
majority of common place people who express willingness 
to fight God^s battles, but are not the men whom G-od can 
use. 



CHAPTER LVI. 
THE DEVIL^S SIDE TEACK. 

A young lady who was a comparative stranger in the 
city to which her parents haid moved^ and who wa^ 
desirous of meeting the best people of the church and 
comumnity, was honored with an invi'tation to spend the 
evening with friends in a prominent Methodist home. 

iShe soon learned that popular games were the order. 
Invited to join in a game of cards she replied that she 
could not, as she had never learned. In the pleasantest 
mood they offered to^ instruct her. She reluctantly 
told them that she really did not wish to learn, as her 
parents had forbidden her pla3dnig cards, it being a viola- 
tion of the rules of the discipline of the church, and they 
did not think it right for Christians to play cards or 
dance. 

••'lost half his life.'^ 

They treated her conscientious scruples as "really fun- 
ny,'^ assuring her that there was no harm in the games, 
or they w^oukl not engage in them. They were certain 
that by her scruples she haid narrowed her life and missed 
a great deal of pleasure. It was jocularly said that one 
who did not indulge these innocent pleasures ^^lad lost at 
least half of his life.' ' 

One other young lady said: "My grandmother plays 
cards and sent her children to dancing school. She thinks 
that these amusements are all right and she's a good 
Christian. And I am a Methodist, and play cards and 
dance too." 

239 



240 Loyalty to God. 

ALMOST ENSNARED. 

"Well/' oiaid the young OhTistian, "I did not indulge 
the games, though in a Me*thodist home and a num- 
ber of good people of the church spent the evening 
that way. But, I confess that I thought the whole ques- 
tion of amusements over as I' had not done before. 
And I aame to the conclusion, surrounded by the pleas- 
ant, social atmosphere, that dancing and card-playing are 
only wrong to those who had promised the church that 
they would not indulge in such amusements. 

"Fortunately our revival began and I joined the volun- 
tarv choir, became enthused in the meetino^ and s^ot better 
acquainted with good church people and am a better girl 
than I was before the meeting, though I had not entered 
into temptation'.'' 

"The sermon on Popular Amusement by the evangelist 
impressed me. Cbristians are a separated people. I had 
no't thought of it so before. I had always tried to be on 
good tei'mfe with all church members, good, bad and indif- 
ferent. B'Ult I see it differenti}-. It is settled. I will find my 
associates among devoted Christians and will not try to 
hasrmonize tiie B'ible, the church and Christian living tb 
23'lease worldly professors.'' 

ALMOST RUINED BY PROFESSORS. 

And she is a consecrated. Christian girl, cheerful and 
helpful tO' her mother at home, to her father in the office 
and to pastor in church work. 

Pleasure-loving professors hiave a proper place in her 
thought and heart, but they will not be permitted to weak- 
en her faith or influence her life. But what a narrow es- 
cape she ran of being ruined as a Christian by prominent 
church members ! 



CHAPTER LVII. 
THE KINGDOM EIRST. 

(Matt. 6:33.) 

Gad asks the first of every heart and life. The first of 
his love, 'time, money and talentsi belong to God. No man 
can change God's order without hurt to himself and the 
kingdom. 

Bible Ctiristians are "a peculiar people, zealous of 
good works.'' — Titus 2:14; Separate from the world. — 2 
Cor. 6:14-18; Rom. 12:1, 2. 

Shoals of infidels are made by church members who de- 
liberately withhold part of the price, serve God with a 
divided hearty, and relegate the Lord Jesus to a second 
place when he will have the first place. 

It will make a world of difference w^hich is first: 

Self or God. 

Money or the kingdom. 

The world or Christ. 

Pleasure or duty. 

The lodge or the church. 

Business or religion. 

Housekeeping or the House of God. 

Politics or religion. 

Feasting or fasting. 

Worldly conversation or Christian te&timony. 

Sin or righteousness. 

Socials or revivals. 

The lecture or preaching. \ 

241 



242 Loyalty to God. 

The play bouse or the house of God. 

Happiness or holiness. 

The novel or the Bible. 

The concert or worship. 

Gossip or secret prayer. 

The newspaper or the Word, 

The theater or the prayer meeting. 

Sunday visiting or Sunday observance. 

Policy or principle. 

Reader, your choice^, deliberately made, will result in 
character and destiny, will build or permit to go into de- 
cay the house of' God. God search every heart. 



m 



CHAPTER LVIIL 



A LOYE LESiSO^. 



The house ueeded repiairs of various kinds, but the 
landlord, miserly, exacting and unjust, had refused to 
make them. The renter, a Christian man, was seeking to 
be wholly the Lord's. He would do nothing un-Christian. 
In this par'ticu'lar case he would suffer inconvenience £^nd 
loss rather than be unjust or even unkind. Improvements 
being necessary, he decided again to see his landlord. 
But, before going, he prayed for patience and a right spir- 
it, regarding these more important than his rights. In the 
interview he requested that the property be put in bet- 
ter condition. 

^T told you," s.aid the landlord, "that I would make no 
further repairs on that house." 

"But they are needed," said the renter. "I ask what 
is reasonable. It is a matter of business. The rent is 
high. You are careful to collect it in advance, and you 
ought to keep the property in good condition. But I can't 
compel you. There is one thing I can do. I can move." 

The last sentence touched the landlord's heart or pock- 
etbook. Dropping his head, he said, after a moment's re- 
flection, '^^Yhat did you s^ay needed doing on the house?" 

The renter, in a frank and kind manner, named the 
different items, and without waiting for reply ^ bade him 
good evening. He walked away in the light of the setting 
sun, meditating upon the situation, particularly the atti- 

243 



24:4: Loyalty to God. 

tude of his heart toward the man whom he had gradually 
come to consider a thorn in his flesh. He queried with 

.MAN^S EXTREMITY IS GOD^S OPPORTUNITY. 

himself, "How did I conduct myself toward Smith? Was 
I patient? Did I have a right spirit?" He thought, 
"Well, I controled myeelf ; I did not get angry." And he 
could not condemn himself for want of patience. 

But he questioned, "WUiy can^t I love Smith?" He 
knew that he did not. He was oonscio'us thait every effort 
revealed a dead heart towaird him. He knew that love is 
the essence of religion. The true Christian loves every 
man, whatever his character. He must love the disagreea- 
ble and unlovely; the snarled and crooked, the unjust, un- 
kind and cruel. "I say unto you, love your enemies, bless 
them that euTse you, do good to them that hate you, and 
pray for them which despitefnlly use you and persecute 
you." He had honestly tried. While he did not hate, he 
could ndt love hiln. And he knew not what to do. Al- 
most in despair, he looked up and said, "0 Lord', I do not 
Jove S'mith. I cannot. I have taied and failed. But I 
would give the world if I could. Help me." He meant 
every word, and would have given any amount of money 
or the last thing he had on earth to love the man whom he 
jvuew to be mean and unlovable. 

MAY LOVE BUT NOT LIKE. 

He had reached the end of his strength, hut his ex- 
tremity was God's opportunity. Immediately he felt that 
his "heart turned over," and he loved the man whom he 
could in no wise like. He had the victory. His heart was 



Loyalty to God. 245 

satMed^ and greatl}- rejoiced. He saw the faults of the 
selfish nLan as plainly as ever, and deplored them. But he 
had learned a lesson of love which he will not soon forget. 
He does not depend upon his emotions. Love may exist as 
a principle without emotion. He regards the attitude of 
tlie will, ^lien this is right, whatever the state of his 
feelings, he unhesitatingly declares, ^^Yes, I love. I love 
my enemies. I love all.'' 



CHAPTEE LIX. 

A EIGHT SPIEIT. 

"Ye know not what manner of spirit ve are of/"' Luke 
9:55. 

A VINDICTIVE SPIRIT. 

The disciples^ John and James^ preceded Jesus on his 
wa}^ to Jerusalem. The inhahitants of Samaria did not 
receive Jesus because his' face was turned toward the me- 
tropolis'. Thio angered the disciples. They inquired, 
"Lord, wilt thou that we command fire to come down from 
heaven anjd consume them even as Elisha did?" But he 
rebuked th.em, saying, "Ye know not wdiat manner of spirit 
ye are of." 

A long-standing prejudice existed between Jews and 
Samaritans. The dasciples thoug;ht that they were influ- 
enced by a proper zeal against the enemies of Christ and 
their nation. 

The church has had too much such zeal. Persecution 
of Christians has sprung out of this spirit. The fires of 
hell have kindled at this altar. 

A NARROW^ BIGOTED SPIRIT. 

John upon another occasion m'anifested the same spirit. 
They forbade one casting out devils in Jesus' name, be- 
cause he followed mot with them. Jesus said, "Forbid him 
not; for he that is not against us is for us." 

Christian toleration is the lesson. John would have 

246 



Loyalty to God. 347 

every one follow his company. They must utter his' shib- 
boleth or be misuntderstood, disbelieved an'd come under 
ban. 

That he cast out devils did not; count ; that he did it in 
the name of Jesus did not satisfy. He did not follow with 
them and so was not right. John rebuked him, but Je- 
sus rebuked John for narrowness and bigotry. 

MUST BELIEVE OUR CREED. 

Many fail to see good in any who differ from them. 
They must follow with us^ train in our company, belong to 
our church, party or school, believe our creed, utter our 
watchword and submit to our tests, or be suspicioned and 
cast out as evil-doers. 

There are church people who are strained to see good 
in members of other denominations. They can't think 
others are right because they don't think as they do and 
follow with them in every particular. 

It is ^o in politics. People look over high walls of 
party prejudice with -distrust into the nanks of other po- 
litical parties, and are in danger of regarding neighbors 
and friends as strangers and enemies. 

PERSONAL AMBITIOIT. 

In the midst of Jesus^ mighty miraclesi reasonings 
arose among the dieciples' as to whidh of them should be 
greatest. 

Thoughts of self rather than of Christ and others oc- 
cupied their minds. His mighty works were seen and his 
marvelous words heard with strife and envy rankling in 
their bosoms. Which shall be greatest? Which have the 



248 Loyalty to God. 

chief eeat ? Wli'o sliiall rule ? Who have the pre-eminence ? 
How nniworthy, but how natural. 

'One may be possessed' of these dispositions and scarce- 
1}^ know the motive that animates him. He may have a 
wrong' temper and n'ot know it. He may think others 
wrong and himself right. He may imagine that he hai 
proper zeal, is contending for truth or fighting the good 
tight of faith, while his inspiration may come ftom igno- 
ble paBsione. 

If a, man builds a house it is something tangible : he 
sees it, lives in it, anid walks around it. But his spirit is 
himself, and he is busy looking without. His spirit is 
looking, fee'ling, hearing. Intierested in himiself, he 
is prejudiced in his own' favor. It is difficult to see him- 
•self as he is. 

He explains or excuses his sins, and shorteomingsi. He 
often looks upon hisi brother with critical eye, jud'ges him, 
sees the w'orst im him, exaggerates the evil and minifies the 
gooid. 

We need to pray, ^^Oreate within me a, new heart and 
renew a right spirit within me." 

^''A new heart" and then '^'"a right spirit" — continually 
"a right spirit." 



OHAPTEE LX. 
LIGHTS IX THE WOELD. 

On a corner opposite the parsonage^ in a village, a ga^ 
light ehines night anid day. Its ra^'s are seen a long dis- 
tance. 

To-day the lamp is lighted as much as it was laist night, 
but it is not seen any more than the post upon which it 
stands. Even an electric light does not add luster to the 
gun. 

I have thought that the lamp shining day and night 
might complain and say, "I am alone on the top of a post. 
Through long watches of the night, in wind and cold and 
heat and rain, petered ^by insects I shine. All would 
he darkness, but for me. But n'o one cares for me." 

But the lamp was made for darkness. The sun eclipses 
its light. 

We may be holy amidlst moral darkness. The Cliris- 
tion in the family or workshop may complain that he 
is alone, that his life is undnifluential and attended with 
difficulties'. But he might remember that darkness adds 
brilliancy to the light. Xight is' the light^s op'poTtunity. 

People may not consult the honor of the lamp, or see it, 
but they see by it. They seek safet}^ or convenience, 
light is necessary. The traveler sees the path and avoids 
stumbling, pitfalls and winding ways. 

The Christian is not an original ligiht, but reflects the 
brightness of the Son of Ood. Conspicuous as a candle 
upon a candle-stick or as we w'ould say, an electric light 
upon an arch, he "cannot be hid." 

^T.et youT* light so shine." You cannot make it shine, 

249 



250 Loyaltij to God. 

but let it shine. Permit it to be seen. Remove liin- 
drances and give opportunity. 

The adverb ^^so'^ is a hinge that turns a thought. It 
directs the manner of shining. The Christian is to "so 
shine." 

His good works glorify Go'd. Self^, seen as such, hin- 
ders the light. Christ is to be lifted up. 

The Christian's blameless life reflects the power of 
Christ to save in the midst of a cro'oked and perverse na- 
tion among which he shines ais a light in the world. 

Attempts to hide our light is neither a proper concep- 
tion of Christ nor our mission. 

We are not to pray on the street corners to be seen of 
men^ nor let onr left hand know the almsgiving of cur 
right for self-glorification. This direction discounts 
Pharisee] sm. But Christians are the light of the world. 
As such they are to shine brightly and openly l^efore men. 
"Hi^ lamps a.re we, 

To shine where He shall say, - 
And lamps are not for sunny rooms 

Nor for the light of day. 
But for dark places of the earth, 
Where shame and wrong and crime have birth ; 
Or for the musky twilight gray, 
Where wandering sheep have gone astray; 
Or where the light of faith grows dim. 
And souls are groping after Him; 
And as sometimes a flame we find. 
Clear shining through the night 
So bright, we do not see the lamp, 

But only see the light, 
So may we shine — His light the flame — 
That men mav aiorifv His name ! 



CHAPTEE LXl. 

LIVING BUT DEAD. 

An eyening party was given in lionor of the school 
teachers of the township. After an elegant snpper the 
Yonng people engaged in conversiation and innocent games. 
These were well planned and elieitod thought and interest 

^'^Tien the tide of enjo}*ment was highest^ an observer 
said the ladies look most beautiful, and the men most no- 
ble. Interested and full of energy they were at their best. 

Of one it was said, "She is full of life — ^the life of the 
company. I like life, not 'death. I have no use for dead 
people.'" 

In the church we need life to'O, the life of God. God 
cannot use dead people. Many members alive to the world 
are dead to God. 

An undertaker was conducting a funeral in the ab- 
sence of the pastor. Wishing to make suitable remarks 
upon the life of the deceased he said : "This corpse was a 
member of this church for m*any years." The ludicrous 
blunder suggests a comparison: There are many spirit- 
ual corpses who are members, in good and regular stand- 
ing, of all the churches. 

We have seen the galvanic battery applied to the limbs 
of a dead frog causing it to perform strange freaks as 
though possessed of life. But when the battery was re* 
moved the quiet of death reigned and the work of decay 
went on undisturbed. 

We have , seen church members under external 
pressure, as a revival, go through certain motions as 

251 



252 Loyalty to God. 

though there was life within which caused activity. But 
when the pressure was removed the evidence Oif lite 
was gone also. They bore no fruit. They gave no sign of 
being born of God. Men m'ay turn' the church into a so- 
cial club and a kind olf interest, a'ctivifty and life may 
aibound without the regenerating grace of God^ and the 
life giving spirit. The life miay not be spirituaL It may 
be social, literary, or political life. The unspiritual may 
be deceived but Grod is not mocked. 

The church is often manned by dead men — ^de'ad spirit- 
ually, deaid in trespasses and in sine. A dtead man in the 
pulpit ; dead men in the pews ; dead men on official boards. 
The Strnd'ay-school is: mannod by a deiad superintendent j 
and the children are tatight by dead teachers. How sao; 
the sight or the very thought. Lord, breathe upon these 
dead that they m^ay live. 

"Spirit of life, and light, and love. 

Thy heavenly influence give; 
Quicken our souls, our guilt remove, 

That we in 'Christ may live.^^ 



CHAPTEE LXII. 
JESUS TEACHING FAITH. 

"According to your failh be it unto you/' — M'att. 9 :29. 

The difference between heathen religions and the re- 
ligion of the Bible is that the former is a system of works, 
by which the worshiper seeks to merit salvation ; the latter 
is one of simple faith in Jesus our Savior. 

The natural heart desires to substitute works for faith. 
It pleases the flesh, ministers' to pride. G-od says : "by 
grace are ye saved through faith; and that not of your- 
selves: it is the gift of God; n!ot of works, lest any man 
should ^boast/^ 

Jesus was a great teacher of faith. When he opened 
blind eyee, healed the sick, cleansed the leper, or raised the 
dead, faith w^as usually the human condition of the mir- 
acle. 

The church in all ages has given a double significance 
to Christ's miracles, seeing the f-aet and the spiritual 
teaching. 

"And behold, there came a leper and worshipped him, 
saying. Lord, if thou wilt, thou canst make me clean. 
And Jesus put forth his hand and touched him, saying, I 
will: be thou clean. And immediately his leprosy was 
cleansed'' Matthew 8 :2, 3. 

INSTANT SALVATION. 

Leprosy is a type of sin. It is in'curable. This leper 
worshipped Christ, had faith in him, and was immediately 
cleansed. 

253 



254: Loyalty to God. 

So the sinner seeking piardon or the belieyer purity, by 
faith in the ability and willinignesis of Christ to BS^ve, is in- 
stantly pardoned or purified. 

"But Jesus turned him labout, and when he saw her, he 
said, ^D'aughter, be of good comfort: thy' faith hath made 
thee whole/ And ^the wom'an was made whole from that 
hour/' Matthew 9:22. 

This woman had been diseased twelve years^ suffered 
many things of many physicians, spent all of her money 
and was nothing better, but rather giew worse. One 
touch of faith miade her whole. 

The S'inner's disease of sin may be of many years' 
standing and very aggraivated, but one touch of the 
heairt of Jesus by faith brings the healing balm. 

"And when Jesus departed thence, two blind men fol- 
lowed him, crying and saying. Thou son of David, have 
mercy on us. And when he was come into' the house, the 
blind men came unto him, and Jesus said unto them. Be- 
lieve ye that I am able to do this? They said unto him. 
Yea, Lord. Then touched he their eyes, saying. According 
to your faith be it unto you." 

Jesus directly appeals to^ their faith in his ability to re- 
store them to sight. When that was complete, he touched 
tlieir eyes, and they were opened. 

Soul-sight ds restored in answer tO' faith in a mighty 
Savior. " Believe ye that I am able to do this?" is the 
question Christ asks of every seeking soul. 

"And Jesus said unto him, If thou canst believe^ all 
things are possible to him that believeth. And stxaight- 
way the father of the child cried out, and saith with tears, 
Lord, I believe: help thou my unbelief." (Mark 9 :23, 24). 

The son had a dumb spirit from a child, which caused 
him to foam at the mouth, gnash his teeth, pine away, fail 



Loyalty to God. 255 

on the gTOund or into the water or fire. The disciples had 
tried, but failed to cast him out. How pitiable the condi- 
tion ! "But if thon canst do anything, have conipaesion on 
lis and help us,'" is his wailing cry to Jesns. 

Jesus made the son^s healing a question of the father's- 
faith: "If thou canst believe, all things are possible to 
l]im that believeth."' Then, evidently out of a desperate 
struggiCj the father said with tears, •'Lord, I believe, help 
thOu mine unbelief.*' 

Sometimes the soul, struo-o^lino- ao^ainst an inveteraite 
habit of doubtino-. must "desperatelv believe" ao-ainst all 
oddis and seemings. 

OXLY BELIEVE, 

"Therefore I say unto you, what things soever ye de- 
sire, when ye pray believe that ye receive them ("have re- 
'ceived," E. Y.), and ye shall have them" Mark 11:24. 

Pardon, cleansing, keeping power, come in t'lis cate- 
gory. We are taught to believe that we receive them, now 
receive them, as we ask for them. As we pray we are to 
believe, and as we believe we receive. 

T pray as a convicted sinner, "Lord, pardon my sins." 
I am to believe as I pray that he hears me. As a believer 
I pray, "Lord, sanctify me wholly." I am to believe that 
it is his will, even my sanctification. I am to receive it as 
a gift; receive it as I am; receive it iiow by faith, and I 
shall have it as my experience. Wonderful promise! A 
mighty stimulus to faith. 

WE AKE DOURTEES XOT BELIEVERS. 

"0 fools and slow of heart, to believe all that the 



256 Loyalty to God. 

prophets have spoken!" (Luke M:25.) Jesus could ad- 
dress his childTeri' in the same language to-day. We deny, 
criticise, philosophize, explain away, darken counsel by 
words without knowledge, do almost anything but believe. 
We are called believers, but as one has said, we might al- 
most as truly be called unbelievers. 

brethren, let us get to our work of believing G^od 
without cavil. "Be not fearful, but believing.*^ 

"As many .as received him, to them gave he power to 
become the sons of God, even to them that believe on his 
name" (John 1:13). 

BELIEVIJ^G IS CENTRAL. 

"For God so loved the world that he gave his only be- 
gotten Son^, that ' whosoever believeth in him should not 
perish, but have everlasting life. He that believeth on 
him is not oond-emnedy but he that believeth not is con- 
demned already, becau'se he hath n'ot believed in the name 
of the only begoitten Son of God. He that believeth not 
the Son shall not s'ee life ; but the wrath of God abideth on 
• him." In three short versesi the words believeth, and be- 
lieve are found six times. Surely believing is central in 
Christ^s teaching. 

HEAD BELIEF AND HEART TRUST. 

A difference exists between intellectual belief and heart 
trust. Two persons are standing at the end of a plank 
spaainning a dangerous cbasmi, their only way of passage 
home. One says, "I believe the plank will beor my weight 
?nd carry me safely over, but I would not risk it for the 
world." 



Loyalty to God. 257 

SAVING FAITH. 

The otiher says: "I believe the plank is strong and a 
saife and sure w^a}', while the only passiage over the cliasm. 
And I am willing- to mk my life on it/"' He ventures on 
it; ventures fully, with whatever of caution or fear,- and 
is safely delivered. When our belief in Jesus carries our 
ho])eiS, pros/pects, present, future, soul, body, life and all 
with it, \ve exerei.se saving faith or faith that saves. 

Faith may be eifectually hindered. "How can ye be- 
lieve which receive honor one of another, and seek not 
the honor which cometh from God only?" (John 5:44.) 
''Only believe, only believe'^ may not be the advice a seek- 
ing soul needs. There 'are 'Sta-tes of heart in which to be- 
li-eve is impossible. When there i^ a spirit of self-seeking, 
when we will have reputation among men, the eye of the 
sonl is not single. Spiritual vision is clouded. The fal- 
low grouTid must l^e broken up. Thorough repentance, 
including confe.s'&ion and renTinciation of all sins, inward 
and outward is needed. Self-dependence and slavish love 
•and fear of maoi must be ren'onnced. The soul froTn its 
depths must be able to cry, 

"Thou, Oh Christ, art all I want !^' 
Then it will be able to exclaim, ' 

"More than all in thee I find.'' 



CHAPTEE LXIII. 
TO PEiOF'EiSiSOES OF HOLINESS. 

'^^Stancl fast therelf ore in the liberty wherewith 
Christ hath made us free." — Gsl. 5 :1. 

Free in Christ, stand fast in this liberty. Having 
made the start, oontinne the life of holiness. He that con- 
tinueth tO' the end shall bei saved. There is more in liv- 
ing a wholly sianctified life than in commencing it. 

I desire to address some advices', as they have come to 
me in reading, observ^ation and experience, to those who 
have accepted Christ in his sanctifying grace. 

FAITH NOT EMOTION". 

1. Learn to stand by faith. We are sianctified by faith^ 
we live by faith, we stand by faith. Not by inward illnmi- 
nation or consciousness, but by' simple trust in Jesus are 
we kept by power divine. It miay be simple faith^ strip- 
ped of all comfortable emotions, but it will be honored of 
Jesus. The soul wants feelings to lean upon, but 
feelings are not our Savior. Jesus will not 'divide his hon- 
or with another. Let faith by constant exercise become 
the habit of the soul. 

CONFESSION OF HOLINESS. 

2. "A state of holiness should be clearly and definitely 
confessed." "With the heart man believeth unto right- 
eouisness, and with the mouth confession is made unto sal- 
vation." — Eom. 10 :10. A faith which we are unwilling to 
confess is not full faith. The heart and the mouth are 

258 



Loyalty to God. 259 

conmected in salvation. This is God's plan. K silent ho- 
liness is a dead holiness. A worldl}^ cliureli will sa}^, "Live 
holiness, don-'t profes'si it.'' But if Christ is denied in our 
silence we soon liave nothing to live. Miany of those who 
fall from this grace do so^ from failure to fully and clearly 
confess the work done in them. The testimony must be 
conjtin.uous as the life is coutinuOus. Inste:ad of the tes- 
timony to full sialvation promoting pride, it crucifies the 
flesh and promotes humility. The necessity for Christian 
testimony is laid deep in hum-an nature. The passions of 
love, anger, feair or jealousy as they are freely confessed 
with the mouth are deepened' in the experience. 

A beautiful variety of language is found in the word of 
CTod by which to' define this grace. Entire sanctification^ 
holiness, peoifect love, etc. Often this griace is described 
without being directly named. We are not tO' avoid using 
God's own terms. He has named this grace, and to con- 
stantly substitute human, language for the language: of the 
Holy Ghost dishonors Christ, grieves the Holy Spirit^ 
and dwarfs the soul. 

TIMES FOR PRATER. 

3. Have stated seasons for prayer: At such times call 
the heart to^ account. See that the eonsecratioii is as 
clear and definite each moment as it was the first time you 
yielded all to Christ. 

IJfTELLIGENT HOLINESS. 

4. We must read. Ignorance, prejudice, superstition 
and fanaticism are not to the glory of God. They are not 
handmad'ds of true piety. Grod 'does not ask a blind faith 
but an intelligent one, founded on the word of God. 



260 " Loyalty to God. 

First of tall read the Bible. It is' G^od^s' booik. In it Grod 
speailvs to us. Iti is biS' letiter to his children. 

Eead holines'Si books and periodicalis. These are the 
most spiritual publications. They are coming from the 
press in cheap form to catch tlhe eye of busy men and' wo- 
men. Many families take two or three secular papers, but 
cannot afford a religious paper. With hours devoted to 
current literature and but an occasional glance at the 
Bible and otheir spiritual reading, is it a wonder that there 
is much ispiTitual leanness and a large per cent, of back- 
sliding after great religions awakenings? Bead a well 
edited holiness weekly piaper. It will be a constant incite- 
ment tO' holy liying, and keep you informed in the aggres- 
sive movements of the church for the salvation of the 
world. 

STAND TRUE IX A COLD CHURCH. 

5. Be in the use of all the means of grace. Private 
prayer, Bible reading, family prayer, the social meetings 
and public preaching, are all necessary to the sanc- 
tified believer. If the church is in a cold state, and holi- 
nesis is not understood or received, the more need of your 
attendance and testimony to full salvation given in an 
humble, loving, loyal spirit to the honor of Jesus. Besides, 
you need to keep in touch with men. 

TEMPTATION NOT SIN. 

6. The holy soul will be tempted, but temptation is 
not sin. Jesus was tempted in all points like 'ais we are, 
yet without sin. A solicitation to evil resisted till over- 
come is not sin, and will not bring the sonl under condem- 



Loyalty to God. 261 

n'ation. Yielding to temptation is sin. Eesist the devil 
and he wil flee from you. Keep- ofl his ground.'. While 
the devil tempts all men, some men tempt the devil. They 
visit the saloon, the unholy resort, aseociate with the 
worldly and wicked, do doubtful, sinful things, and then 
complain that they were tempted. Oh, no. They are mis- 
taken; they tempt the devil. 

LOVE IS or GOD. 

7. Love is "the greatest thing in the world." It is the 
highest gift of God'. Love is God. God is love. Visions, 
illuminaitionsi, inward lights, revela.tio'ns, signs and won- 
ders are nothing compared with the pure, humhle love of 
Giod and man filling the soul. He who loves most is most 
Christldke. Whatever gifts we have, however great our 
zeial for the cause, if we have not the pure, humhle love of 
God, it will profit us nothing. We are none of his. We 
should avoid a narrow, bigoted, prejudiced spirit. A judg- 
ing, censorious spirit is opposed to the word of God. A 
morose, fault-finding spirit is anti-holinesis. "Sour god- 
liness" is the corpse of holiness. A bitter, sarcastic holi- 
ness is a dead carcass, a stench in the nostrils of every liv- 
ing thing. 

PRIDE IX DRESS. 

8. As to dress: "We may not sit in judgment and 
apply a dress standard to^ test others who profess salvation. 
After general principles of humility and miodesty, we must 
leave much to the judgment and taste of individual believ- 
ers filled with the spirit and seeking to please Jesus in all 
things." Our discipline says, "Let all our people be ex- 



262 Loyalty to God. 

liorted to cO'iufiOTm to the spirit of the apostolic precept, not 
to adtorn themiselves with gold, or pearls, or costly arr'a3\" 
—1 Tim. 2 :9. 

GOLD. PEARL OR COSTLY ARRAY. 

A Free Methodist minister who' was wearing ais good a 
suit of clothes as, any gentleman needs, said that good 
■clotthest were cheaper and better than pioor' ones. How shall 
one laiO'w posiitively whether it is absolutely right to wear 
a ten or a thirtiy dollair suit of clothes? A coifee sack, 
open at both ends aind thrown over the head, would take 
the place oif shirt, vest, coat, oolMr and necktie. Or one 
migiht, wear un tanned leather and save more mioney for the 
poor land the missionaTy cause ; but he would be on his way 
to barbarism, and soon be in need Oif missioniary, civilizing 
and Christianizing influences. On the other hand, "gold, 
pearl, or oostly array^' minister to pride, and are a misap- 
propriation df the Lor^d^s money. Luxuriant, self-indul- 
gent professors are a shame to Christianity, whose fonn- 
der had his G-ethsemane and Calvary. 



HELP THE PASTOR. 

9. Holy people are strong Christians. They will not 
cause their pastors unnecessary trouble or criticise them 
unkindly if they do not in all things fill their ideal. They 
will not expect pastors always to preach so-called holiness 
sermons. Thej haYe the Varied interests of the church to 
look after. Patient with the p'asitor^s short-comings, they 
will be his most self-sacrificing helpers, dbing all in the 
name of the Lord Jesus. 



Loyalty to God. S63 

WEIGHTS ARE WINGS. 

10. E'xpeot contradiction and opposition, losses and' 
crosses of ^^arious kinds. Mr. Wesley siajis, these are 
principal ineians of growth in grace. They should be re- 
ceived as a part of the Chrisitian's heritage. "In the world 
jQ shall find trihulaltion. They that will live godly shall 
suffer persecution." This applies t!o the true follower of 
Christ to-day as well as to the early church. There is no 
escape. Do not complain of these things. Do not speak 
of them, esipecially in public meetings. 

"Gro bury thy sorrow^ the world hath its: share ; 
Go bury it dbeply, go hide it with care. 
Gro think of it calmly, when curtained by night; 
Go tell it to Jesus, and all will be right." 



CHAPTER LXIV. 
PEEJUDICE. 

During the days of sia'^^ry and the Civil War, the 
S-taitos sonth of the MaiSon and Dixon line generally prayed 
and fought for the institution of slavery, while those north 
banded against the iniquity. Would the division have fol- 
lowed a geographical line ha^d the people been governed by 
equity and right? 

Who knows how largely political partieiS', schools of 
philosophy and even churches, have had their origin and 
support in the wish, which is sai'd to be father of the 
thought, of leaders to have their way and recogmition ? 
Perhaps Methodiismi in the United States would be united 
were it not for the invisible something we call prejudice. 

Who that has heard campaign orators, and reads the 
party press, but recognizes that facts are managed in the 
interest of '^our party/^ And if facts do not suit "'our 
party^' the worse for the facts. 

A divorce involving the principal faniilies divided the 
church of which they were me^mbers^ along family lines. 
Both sides containeid good people — the best people, in some 
respects, of the cotnmunity. They thought that they were 
reasonable, but something besides reason swayed their 
judgments for the split to follow the blood line. 

BUT '^CRAXKS'^ TURN THINGS. 

A merchant who had a large tobacco trade was an in- 
veterate user of the weed. The' lady evangelist who held 

2«4 



Loyalty to G-od. 265 

meetings in the cliurdi ol which he was an official among 
other evils airaigned the tobacco habit as O'ppO'Sed to 
science. Scripture and common decency. Nor did she hold 
merchants innocent, who sO'Ught to enrich themselves at 
the expense of men's degraded appetites. 

This '^^pro'fessor" heard' sledge hammer blows against 
tobacco, night after night. Hoiw did he meet the truth? 
To be just tO' him it must be said that he did not attempt 
to meet, but adjourned' meeting the issue by saying to the 
evangelist with a loud laugh, "Oh, you are a. crank." And 
boasted among his kind, "I told her she was a crank, that's 
all," and he laughed with men who hung their heaids and 
laughed, too. 

This was the argument of one who proposed to lead his 
church and the community. 

THE OEGAN AND THE VIOLIN IN CHURCH. 

A woman opposed the organ in church, but favored 
shouting. She told of a woman who' did not believe in 
"excitement" in worship^ but welcomed musical instru- 
ments' and quoted "the Psalms^ to prove the divine right of 
the organ, but did not see the Scriptures which exhort peo- 
ple to miake a joyful noise unto the Lord." 

The attentive listener might reflect, ''Yom are both one 
sided and UU' willing to know the whole truth." 

Another who. could tolerate the organ drew the line at 
the violin. He said, "I can't bear the fiddle in the house 
of Grod. It is always used in saloons." The laidy to whom 
he complained said, "Accordinig to that you ought never to 
sing or speak in church, for your voice used to be heard in 
oaths and bad language, while you were drinking in sa- 
loons." 



^6G Loyalty to God. 

Prejudice blinds tiie eye so that one cannot see things 
he does not want to see. Oh, he ^ees, "But — but — and, 
well— but— ." 

Prejudioe is a form of blindnose of which we say, 
"None are so blind as those who will not see." Light 
hu^rts t)he eyesi, and to be rid of the light it closes them, or 
hies away into the dark, saying : "I don't see. There is no 
light.'^ 

PREJUDICE CANNOT BE AlS^SWEEED. 

Prejudice is a species of deafness of wliich it is true, 
"i^one are so deaf as those who^ will not hear.*' It is the 
man with fingers in his ears' shouting, "I don't hear a word 
you say," anid strange to say he m;ay not be tellimg an nn- 
truth. He may be truthful, but to be so he must keep his 
fingers in his ears. 

This quality of soul is not answered; Its argument is 
"as I said," and its index finger is pointed^. Unwilling to 
know, it will not examine a subject. "I said it. and I will 
stick to it," is final, and he "will not be convinced, though 
he be convinced." 

PREJUDICE WALKS IN RUTS. 

This spirit makes no progress. It opposes aggressdve 
miovements in church or State. It stays in the same ruts 
from year to year, and loves them, because they are ruts, 
and because they are old, and beeause they are his ruts. 

How subtly this disposition works. One thinks he is 
unbiased', weighing equally all sides of a question, but 
the child of isecret likes^ proceeds along lines of his pre- 
dictions. Startino' with tlie inclination the reason for his 



Loyalty to God. '^G? 

choice become stronger and cleaTer. Generously admitting 
tliat trutli m'ay be on both sides, that on his is strong ao 
prooif of hoi}' writ. Like a lost^ traiveler moiving in a cir- 
cle he always fetches up a:t the same place. 

Prejudiced against a person yooi ca.nnot — will not — 
properly estimate his qualities. His virtues will be mini- 
iied; liL? defects magnified. Ea.vorably inclined 3^ou hide 
a multitude of sin^ and discover hiis excellencies. Certain 
it is that one has not reckoned with all the influences that 
sway a man until he has taken account of his wisihes and 
hidden aptitudes. 



A LITTLE^ IktEAN MAN. 

Under its sway the m-align passions thrive, the gener- 
ous impulses starve. Love dwarfs; anger an'd hate fatten. 
Einvy and jealousy grow like weeds. Grentleness, tendei'- 
ness, purity dwindle like plants springin'g from the crev- 
ices of rocks. Peace is uncertain and shallow; unrest is 
the norm;al state of the soul. 

Many a man free of the crimes of murder or arson, 
who w^uld noit steal, is bound hand and foot by a disposi- 
tion that makes him a little, mean^ contemptible man. He 
reminds one of a fish floundering in water, tied to a stake. 
The string and the stake siay, "Thus far shalt thou go and 
no farther.'' 

It remains to be said that there are innocent prejudices. 
All are undter the influence of predilection;^, good or bad, 
innocent or harmful. A large part of our usefulness and 
happiness consists in placing ourselves under influences 
that tend in the direction of righteousness and true holi- 
ness. 



CHAPTER LXV. 
JUDGE NOT. 

The languiage oif ooit Savior does not teacli that we may 
not think. We may estimate and know men. Thisi is nec- 
cessiary. We are told that we may know^ the tree by its 
fruit; that we may not cast pearls before swine and that 
we should judge righteone judgment.. 

A man^s success and happiness depend upon a proper 
estimate of men. He must know men as 'a. carpenter knows 
lumber; a grocer knowsi groceries; a stockman knows the 
markets and cattle, and an educator knows schools and 
books. 

What is meant by judging? What judginent is forbid- 
den? We may not be suspiciioue of men or think of them 
in a; manner contrary to love. We are not tO' be censorious, 
nor given to evil thinking or speaking. 

WE MAY NOT JUDGE. 

Grod forbidsi it. He commandsi us not to judge. His 
wtorrd is "Judge not.^' And the Apostle asks, "who art 
thou that judgest another mian's servant? To his own 
miaster he standeth or falleth." 

We m'ay not know. We may be mistaken. Evervthing 
that we know may f avoir our judgment, but we may not 
have all the evidence. 

LOVE OF EIN^E THIJs^GS. 

T?he writer was' acquainted with an excellent lady who 
seemed to love inordinately fine houses elegantly fur- 

268 



Loyalty to God, 269 

ni'shed, eoistly clothes, splendid equipage and tlie recogni- 
tion of leading society people. Her friends felt that she 
was inclined to ^^x>rldiines'S:. And yet she seemed dewted. 
A Christian worker, 'Sdie loved the church and was withal 
a sincere woman. 

When she came to die, looking into the face O'f a 
friend who had thought that her mind was too much fixed 
on worldly things, she said, calmly and sweetly, "It is all 
right.'*' 

Her friend felt 'a gentle tinge of reproo'f, which lingers 
with him, though years have passed. He has since been a 
little chary of hasty criticism. 

A member of church who was ordinarily faithful in at- 
tend'ance upon the services was absent one evening from 
pra3'er-meeting. Her pastor wondered and even question- 
ed her absence. But what was his surprise to learn th'at 
upon that very evening she was suffering a great deal of 
tro'uble. Her son had run away from home; the father 
was searching for him; the house was ux uproar and great 
sorrow was in the home. All this occurred at the moment 
that she was being misunderstood and viewed in a preju- 
diced light. 

AN OLD SOLDIEK. 

In a small to-^n an old soldier leaned upon his cane 
and tottering as a drunken m;an, wtalking the streets. He 
was spoken of as an excellent citizen and a good member 
of church. 

A stranger thought "is that the stamp of manhood, iiie 
standard of excellenc-e in the community? Is one who 
cannot walk erect on the streets a first-claas citizen and a 
good church member ?'' But the spirit of criticism chang- 



270 Loyalty to God. 

ed to sympat'liy when he learned that the gentleman suf- 
fered from a form of paralysis wlhieh nnsteadied his nerves 
so that he reeled to and fro a^ a dmnkeni man. 

LIKE FOR LIKE. 

"With what ju'dgment ye judge ye shall be juc'ged, and 
with what measure ye mete it 'Sihall be measured to you 
again." The critical spiriiti reacts' upon you'. The law of 
retaliation i& in force here. It is like fbr like. He who 
judges harshly is judged h^arshly. M'ake no allowance for 
the frailties and faults of others and they will measure to 
3^0^. the sanae in kind. They will misunderstand, crit- 
icise and ceneure you. "You shall receive judgment with- 
out mercy who have showed no mercy." 

PARTIAL VIEWS 

A minister, in his family, W'as discussing leiading 
church people of wealth. He did not think they gave ade- 
quately toi poor, unfortunate humanity. The pastor said, 
that intelligent Christian people who read secular and 
church papers', lead chui^ch and reform movements, would 
certainly know of suffering and the need of money for 
charitable and religious purposes. 

But the preacher^is son said : "There is one thing to 
remember; ^^ou are a preacher, you read religious papers 
and books on aggressive Christianity. Your attention is 
called to the needs of the poor and afflicted, the work of 
the gospel, 'and the formard movements of the church, as 
their min'dte are not, and cannot be. You study these ques- 
tions. They study others. They employ men and are intent 
on making money, ais you are bent on making your churcli 
go. Besides they may think that they do their duty in the 



Loyalty to God. 271 

emplovment of men. And you never employ laibor. They 
give considerable money a'S compared witih other church 
people in the community. You should not censure them 
but make liberal allowance for different environments." 

THE GOLDE^T RULE. 

We do not wish to be judged. We shrink from being 
viewed in a prejudiced' light. T<> rest under suspicion is 
not pleasant ; to be thought of without charity is as cheer- 
ing as to attempt to w^arm your feet upon a. cake of ice. 
Surely the golden rule applies here: "All things W'hatso- 
ever ye would that men should do to you do ye even so to 
themV' 

LOVE THE GREATEST THING. 

The writer knew^ a sick man^ who was dropsical and a 
great sufferer. He called upon him when in distress of 
]nind and body, facing death. After prayer the sick man 
was baptized, professed conversion and united with the 
church. He seemed sincere and heairty in his niew found 
faith. But afteTwardi he would get angry, criticise the 
Almigihty for his afflictions, even curse, sipeak harshly to 
his neighbors and then in sorrow and contrition would 
repent. 

People asked the pastor what he thought ahout the 
convert's profession of faith, "Is it real ? Is he truly con- 
verted ?" 

PUT YOURSELF I^^ HIS PLACE. 

The pastor said, "one thing is clear, we must have char- 
ity. His suifering; the wasiting away of his body; his 
blood turning to water; his brain poorly nourished, and 



2^)2 Loijcdty to God. 

the haibibs of la life-time asserting themselves in his ex- 
treme weaikneS'S and agony, all call foT gentle thoughts, 
kind' woT'diSi .and ^sweet reasonableness/ " 

Put yourself in hie place. Would keen criticism, or 
gentle thoughts, kindly deeds, loving words, more coincide 
with sicknesB' that must soon end in death? Can we not 
defer severe jud'gment, even under the guise of a: just sen- 
tence ? 

He has one Judge, who is too wise to err and too good 
to do wrong — we can isafely trust him in His' h'anids. For 
shall not. the Judge of all the earth do right? Besides we 
are told not tO' judge for we 'are brethren- and our office is 
not to condemn, but to save.'' 

A SELFISH SOUL. 

If we knew the struggles! of men with their defects 
and the many attempts they make to 'attain victory over 
evil we would often.' sympathize rather than condemn even 
in the unsuccessful battles of life. A great heart said: 

"Whiafs done we pa;rtly may compute. 
But krnow not. what^s resisted." 

A school m'an, proud and cultured was in many re- 
spects the soul of hon'or. But an exacting, narrow, selfish 
nature was his besetting sin. If a man> owed him he press- 
ed him hard for the last penny. He wanted all 'and on 
time, making little allowance for poor and weak men in 
the struggle of life. He was strong, why shoul'd not others 
be stronig? 

He would' 'lecture and scold his children. His 
excellent wife endured a. modi share of criticism, often at 



Loyalty to God. • 373 

inopportune times:. Seldom miaking mistakes^ — uniess the 
judging- spirit mars the whole of an otherwise excellent 
life — he is slow to excuse short comings in others. 

A DREAM MAY REVEAL CHARACTER. 

A friend, who was brought into intimaite relatione with 
him, dreamed that she entered his librar}' without knock- 
ing. To her surp-rise she found him upon his knees in 
prayer. His engagement was so deep that he did not no- 
tice her. His words came slowly forth. There seemed a 
minute between each. In .agony of soul the sweat stood 
on his brow. 

Sorry to disturb him, she inwiardly rejoiced that the 
defects in his character which were a trial to others trou- 
bled him deeply. The place was sacred as a '^loly of 
holies." God was there. Venturing to approach she 
shook him by the hand and said, "God bless you/' and left 
the room. '^ 

It was only a. dream, "but since that time," she said, 

"I have sympathy for Mr. , he has so many 

othei- excellent traits of character." And he has. 

ONE TOUCH OF HUMAN NATURE. 

The writer had am experienfce that tended to soften his 
heart. One touch of his body brought the thought of sick- 
ness, sorrow and death vividly to his mind. As he lay up- 
on his bed he was brought into sympathy with poor, aged, 
sick, unfortiiniaite, erring men of which he keenly felt that 
lie was part with faults aard weakness and disease on his 
way to old age and — the grave — It was "one touch O'f na- 
ture that makes the whole world kin." As he thought 



274 . Loyalty to God. 

and wep't> in the darkness of the night, he wished that he 
could relieve sorry^ distressed, dying men; that he couM 
enlig'hten the ignonant, lift np the fallen, and with kind 
words and deeds relieve human woe, whatever might be 
the cause of it. There was no criticism, but sorrow and 
love for suffering, erring, unfortunate men. 

He understood better the words spoken of the Savior : 
'^'He had compaission on the multitude, when he saw that 
they were as sheep withbut a shepherd. ^^ 
. Qh foT deeper S3^mp'athy for suffering men, for the 
touch of gentlenessi that will heal not hurt, bless not curse 
sick, sorrowing, sinning men, needing sympathy and 
Christ. 



CHAPTEK LXVI. 
DAXGEK SIGNALiS. 

Pacoing tiliroiigil the oountrj^ one will see devices to 
frighten pestiferous birds from Chicken coops and gardens. 
Oid clothes upohi crosis sticks with arms extended, bright 
tin cans or glass bottles swinging in the breezes reflecting 
the light, seem instinct with life. A dead orow on a pole 
is a fright to all intrnjciers. 

I am reminded that the holiness ranks, have professors 
w'ho do not represent real holiness, bnt wearing the garb 
frighten people from the idoc trine and experience by their 
spirit and eccentrioities. 

DRESS. 

The first danger signal I mention is dress. 

The Scriptures teach plainness of dress. The Holy 
Spirit also writes the same truth upon truly awakened 
hearts. But few sanctified people adorn themselves 'Svith 
gold, or pearls, or costly array. ^^ These are not in accord 
with a meek and quiet spirit, wihich in the sight, of the 
Lord is of great price. 

But w^hen one harps upon dress, picksi at people's 
clothes, makes trouble with merchants in selectino- a hat or 
coat, or alwa3^si feels called upon to testify that: he is dead 
to fashion, he becomes: a. souirce of fear and dread. 

■Some boast of being delivered from pride who need to 
be saved also from "all filthimess' of the flesh.'' Cleanliness 
is akin to godliness. i 

275 



276 Loyalty to God. 

THE GOSPEL OF SOAP AND WATER. 

C'(>ngTega,tio'iie ooanposed largely of the poior, un- 
c^hurctLod claasesi liear mucli denunciajtion of the fasihions 
of the day. They need also to hear tlie gospel of soiap and 
water. 

GOD LOVES BEAUTY. 

A young laidy v/hio gave herself to Christ 'at a meeting 
where ptaiinnesis of dress was stressed became severely plain 
in her taete or prejudice. Her Christian mother would 
diress her suitablyi to her years, and the Lord had made her 
beautiful in form and feature; but she refused any trim- 
mings, however simple, to relieve the monotony of her at- 
tire. 

The reaction came. To-day she is without assurance, 
questioning everything^ backslidden in heart, because of a 
mistaken notion' of what is central in Chrisitian living. 
Her eyes, taken from Ch/rist, were directed to her own and 
other people^s clothes. Bnt salvation is not by dress. 

MANNERISMS. 

Others render themselves ridiculous by sanctimonious 
tones' and miannerisms. They grunt, groan, pray, and tes- 
tify like a funeral procession or a threshing machine 
running at full speed 

RELIGION AND SENSE GO WELL TOGETHER. 

They are cheap imitators. Know one of "the elect" 
and you know all. They use the same phraiseology. If 



Loyalty to God. 277 

one sa3-6 '^glory^^ 'all 'say "glory." If one siionts all sOion't. 
If one claps his hands all clap hands. They -go^ through 
certain exerciser or imagine they are withouit "the power.*' 
If their sensibilities revolt against the grotesque perform- 
ance they think they are influenced by the fear of m^an or 
the love of praiise, and are worldly. 

Sensible people canclnde th^at if religion requires, this 
they are not ready to be "peculiar people" — ^that is ,to be 
strange and queer and odd. 

A CRITICAL SPIRIT. 

Another "danger signal" is a critical spirit. The "1 
am better than thou" spirit constitutes itself censor of 
everything and everybody. Such spirit is djestructive. 
When it finds wa^^ into the heart of a holiness^ p^rofessor he 
is as one standing with drawn sword, sa}dng toi all comers 
and goers, "'You dare not enter the temple of holiness." 

Holiness, gives clear views of sin. Therefore perfect 
love is needed to cover a "multitude of sins." Where 
there is nuuch light without a corresponding degree of love 
the professor, instead of attracting men to Christ, "repels" 
them from the cro&s. 

It is dangerous to dfwell upon other people's faults, 
except in a, spirit of pity and love. We should look at 
people as we view their pictures upon the wall, at an 
angle and at a distance to g^i the besst light upon them. 
Sa}ang the sharp word instead O'f the kind one, whipping 
inisteaid of feeding the sheep, driving instead of leading 
the lambs, indulging what is doubtfulliy called "righteous- 
indign'ation," our spirits become harsh, our tones loud, and 
our tempers severe . 

When such people control society takes on the nature 



278 Loyalty to God. 

of a court of trial. Everyone's character is judged. And 
nearly everyone ie found wajnting. Tiie Ohurcti is going 
wrong. Love, genuine love, for men and faith in God is 
the cure. 

EASIER TO BE SEVERE THAN GENTLE. ! 

The critical spirit grows on what it feeds. The preach- 
er having the ic}" spirit, preaching on hell, causes his con- 
gregation to feel thati he would push sinnfers into the place 
of torment. It is easier to be severe than to be tender. 

STONES AND CLUBS DON^T DRAW. 

And there are pulpits thait throw' stones. Sheep go 
where they are fed. Empty racks or those filled with clubs 
and swordB do not attract the hungry flock. 

BUZZARDS AND THE CARCASS. 

He who dwells upon evil cultivateSi a disposition to see 
evil. And he will feel impelled to denounce it. Thus in- 
creasing the power of denunciation, he comes at last to 
feel that he is not doing effective work unless striking at 
something or somebody. This unlovely state of mind 
grows aibnormally. Proportionately with energy of spirit 
and consoientiousness will be the danger to himself, the 
church, and society. 

S'tanding on a, hill by a humble home, in the country 
as the sun was setting, I saw half a dozen buzzards 
alig'ht on a large tree. I said to my friend, ^^A 
dead animal may be near that tree." He replied, "One of 
my large hogs died and I buried him there. I would not 



Loyalty to God. 279 

be surprised if they dig him up." It appeared that those 
fel'liowe gathered in the evening to guard their treasure and 
get an early start on the morrow at their savory meal. 

There are carrion-lovin'g birds. And "wheresoever the 
earcass is, there will the eagles be gathered together." 
Scavengers are necessary. Tliey cleajuse the earth by 
filtrating its filth through their own bodies. But who 
would not rather be a lark than a buzzard; a nightin- 
gale than a carrion eater?" 

HUMAN BUZZARDS. 

And there are human buzzards, who see the evil in peo- 
ple and feed upon it. It seem® right that they shouLd^ — 
given to what they fondly call "righteous indignation." 
'Kiey wonder at other people^s in'difference, and call it sin- 
ful compromise. 

They do not stress the tender love of G^od, nor enjoy 
hearing other people empbasize it. Such preaching seems 
lacking in loyalty to the truth. Besides, it must be ad^ 
mitted that it brings their harsh, flinty spirits under eon- 
d'emnation. 

And yet '"^■ove is of Grod," and "Glod is love," and "love 
is the fulfilling of the law," and ^^.e that loveth is bo-m 
of God/' and "love believetb all things, endureth all 
things, hopeth all things, and never faileth." 



CHAPTER LXV-II. 
CHEIiSTIAN TESTIMONY. 

A 3'ouiig gentleman was invited by a lady interested in 
hie salvation to attend' one of the services of her Chnrch. 
It was a yonng people^si social meeting, andi the leader 
urged all to witness foir Jesns . 

■One young gentleman aro'se, and told what a promi- 
nent iminister is'aid', and took hie seat. Another related 
whait a, certain chnrch did'. 

, A yonng lawyer expladned the nature of testimony. 
Heresay evidience, he ©aid, would be ruled out of amy court. 
The witness must know. 

Others took the witness stamd ajnd spoke ais much to 
the point. 

RELIGION WITH A TONGUE TO IT. 

At length, an old gentleman gave his experience of the 
love of God. He told of dieep' and pungent conviction and 
a clear and happy conversioni. Afterward he found the 
Savior in a deeper work of grace^ and now hais constant 
victory, kept by the power of GodL 

Certain yonng ladies snickered at the old gentleman's 
story, and whispered' loiudly enough to' be heard by the 
stranger, who was a, careful listener, "The old man always 
gives the same talk.'' 

The leader now asked the visitor to speak. He refused, 
giving as a reason that he wais not a Christian. Being 
urged, he replied : "I lam not a professor of religion ; but 

280 



Loyalty to God. 281 

since you insist npon all epeaiking, I will say, you called 
for testimonies for Jesus; and w'Mle several have spo-ken, 
but one has truly witnessed. The first speaker told what 
a minister said,, the next what a certain church did', but 
neither bore testimony. The lawyer explained the nature 
O'f evidence, but failed to witness. The old gentleman gave 
a personal testimony of the love of God. He told of sins 
pardoned and a mighty Savior who gives him victory over 
every temptation and difficulty. He alone has witnessed 
for Jesus. 

After the severe rebuke, the stranger took his seat, and 
the meeting was dismissed. 

Much passes in social meetings for Christian testimony 
which is not of the nature of confessing Christ. In a low 
state of spiritnality, almost any kind of sentimental talk 
will pass for Christian experience. 

A Quaker, who was a leader of his meeting, never op- 
ened his mouth in praises of Jeeus. He once said in a re- 
vival-meeting, under pressiure, "'When I have anything to 

DO XOT JUDGE. 

say, I say it ; and when I don't have an^-thing to say, I say 
it too." A girl, in a class-meeting, gave this as a testi- 
mony, ^^Wihen I came here I thoiught I would not say any- 
thing, but nolv I have, and I am glad of it." 

If such is testimony for Christ, we must make the most 
of it. 

A man may preach, and not witness for Christ. He 
may exhort and gTow eloquent on some theme connected 
with salvation, or 'complain of the sinsi of the Church and 
the wicked*ness of the community^ and dodge the issue of 
a personal testimony of salvation from sin. 



282 Loyalty to God. 

One may speak with the tongues of meai aroid of amgeLs, 
have the gift of prophecy^ untderstan'd all my&teries and 
knowledge ; but without the love of Grod shed abroad in his 
heart by the Holy 'Ghost given unto us^ he can mot be a wit- 
ness for Jesus. 

'The ehild of Grod may laek culture or position ; he may 
speak with a slow, stammering tongue ; but his simple ex- 
perience of the love of Ood, uttered in the power of the 
Spirit, ba.cked by a godly life, will cause men to m.arvel 
and seek the Lord. A Pentecostal, witnessing Church will 
move the world. 

"Ye shall receive power, after that the Holy Gihost is 
come upon you ; and ye shall be witnesses unto Me, both in 
Jerusalem and unto the uttermost part of the earth." 



CHAPTER LXVIII. 



THE TONGUE. 

^'Death and life are in the power of the tongue/' 

A glance thraugh the Concord ance at the words speech, 
tongue, words' and mouth, and then into the life, will con- 
vince one that the tongue is potent for good ot evil. 
^^%at is said of the tongue is predicaited of the heart baclv 
of it, for out of the heart are the issues of life. The 
tongue being the organ it freel}^ uses to 'disclose its true 
character . 

"If any m'an offend not in word, the same is a perfect 
man, and able to bridle also the whole body." 

The government of the tongue is made the gauge of 
eompleteness of character. The varied passions find more 
constant and ready expression through it than through an^ 
other organ of the body. How difficult of control. But in 
its government how sweeping the victory — perfection and' 
the w'hole body, including all the powers of the soul, 
brought under subjection. 

"The tongue can no m.an tame; it is an unruly evil full 
of deadly poison." Jas. 3 :8. 

Grod alone can tame the tongue and take the poison of 
asps out of it. A tamed tiger is a tiger still, and liable at 
an unguarded moment to spring upon its keeper. 

The work otf culture imay be carried to a high degree 
in the unrenewed nature, but a new heart and a right spir- 
it alone insure the tongue to be governed by the law of 
kindness. 

283 



284 Loyalty to God. 

TOO MUCH TALK. 

'•'Wlio'so keepeth 'his moutfti and 'his tongue keepeth his 
soul from troubles." Prov. 21 :23. 

"True ! true !" is Dr. Whedbn's^ emphatic comment on 
these words. 

We seldom regret talking too little. It is easy to say 
too much even on proper subjects, with the general inten- 
tion of doing right. We can talk ourselvse out of our re- 
ligion. Deeply spiritual people are not great talker©. How 
often we trouble our souls by failing to guard the door oi 
our lips ! 

"But I say unto you, That every idle word thait men 
^hall speak, they shall give account thereof in the day of 
judgment. rt>r by thy words thou shalt be justified, and 
by thy word® thou shalt be condemned.^' — Matt. 12 :3(), 37.. 

FOOLISH TALK AND JEStlNG. 

We recognize Gold's condemnation of profanity, ob- 
scenity or blasphemy, but Jesus Bays for "every idle word 
we shall give aiccount." The Holy Spirit writes the same 
truth upon every truly awakened heart. He gently con- 
demns the soul for idle, useless or mischievous words. 
How searching! We cannot: afford to trifle; too much is 
at stake. Our wordsi are a true index of the heart. By 
them we shiall be acquitted or conidemned before the Judge 
of all the earth. 

THE WHISPERER AND SCANDAL MONGER. 

"Behold how great a matter a little fire kindleth. And 
the tongue is a fire, a world of iniquity; so is the tongue 
among our members, that it defileth the whole' body, and 
setteth on fire the course of nature; and it is set on fire of 
hell." Jas. 3 :5, 6. 



Loyalty to God. ^285 

A lire I Vivid description of an evil tongue. 
"■Behold how great a matter a little lire kindleth." A 
match may occasion the destruction of a cit}-, a forest or 
a prairie. Eeputations have been blasted, needless suspic- 
ions created^ neigliboTs, families, and Churches diyided, 
and States involved in wiars by evil tongues "set on fire of 
hell." The whispered slander, the profane oath, the false 
report, the obscenity of the unclean or the blas'phemy of 
the ungodly ! ^Yhat a world of iniquity ! 

Our duty in a matter so important in every relation in 
life is fortunately not involved in doubt, but plain instruc- 
tions abound in the Scriptures. 

"Wlieref ore purtting away lying, speak every man truth 
with his neighbor: for we are members one of anothex.'^ 
Eph. 4:25. 

"Let no corrupt comimunication proceed out of your 
imouth, but that which iis giood to the use of edifying, that 
it may minister grace to the hearer." — ^Epli. 4:29. 

"'Xeither filthiness, nor foolish talking^ nor jesting, 
which are not convenient; but rather giving of thanks." 
Eph. :4. 

^TLet wur speech be mth grace, seasoned with salt, 
that ye ma^- know how ye ought to answer every man.*' 
Col. 4:0."' 

"But speaking the truth in love." 

THE TONGUE AND THE HEART. 

May we accurately judge the state of our hearts by our 
conversation ? We often speak of the Jews of the Old Tes- 
tament Scriptures as mere formalists, without "heartfelt 
religion." The prophet speaking of his people said: 
"Then they that feared the Lord spake often one to an- 
other: and the Lord hearkened, and heard it^ and a book 



386 Loyalty to God, 

of Temembrance wa^ written before him for tbeni that 
feared the Lord and that thonighti upon his name." Mai. 
3:16. 

Panl says of true disciples': ^^Our conversation is in 
heaven." Phil. 3 :30. 

And Jesus utters a universal truth; "Out of the abun- 
dance of the heart the mouth speaiketh." Matt. 12 :31. 

If our conversation is con,stantly of business, pleasure, 
society or politics, it is an index finger that points uner- 
ringly to our treasure, and where the treaeure is the heart 
will be also. What isi the theme of conversation around 
the tahle and fireside? As professors of religion what is 
the most frequent subject of our conversation in the par- 
lor ? The gossip of the day^ or the love of G-od ? Do our chil- 
dren and neigiibors know fro'm our lives and conversation 
that our treasure is in heaven — ^that we have an interest 
in Christ and His salvation? Or are they forced to con- 
elude that our religion is a formality, and a sort of policy 
of insurance against possible fire in the future? Of 
how man}^' professors of religion may it be said, "Thy 
speech betrayeth thee?" 

THE TONGUE AN UNRULY MEMBER. 

"Socrates relates a story of a plain, ignorant man who 
went to a learned man desiring tO' be taught^ a. Psalm. He 
opened the Bible at the thirty-ninth Psalm an.d commenc- 
ed reading to' him,, ^I said, I will take heed to my ways, 
that I sin. not with my tongue.' He closed the book, say- 
ing he wotil'd learn that point first. After months of 
ahsence he was asked by his reader why he did not return. 
He answered that he had not yet learned has old lesson. 
And he g'ave the very same ansiwer tO' one that asked him 
forty-nine years after/' 



CHAPTER LXIX. 
SIiLENCE IS GOLDEiN. 

"I am working . with a man who, desiring to protoke 
dispute, said, 'You have your belief amd I have mine, but 
I do not belie\^e the Bible/ " 

The Christian made no reply, but "silently prayed" for 
his fellow workman. He said to a friend, "You, should 
have seen the effect of silence upon him. We ha.d no trou- 
ble: and shall have none." 

I have heard zealous Christians say, "I never allow a 
man to swear, use vulgar language or propagate infidel 
sentiments in my presence without rebuking him." Per- 
haps they have made a vow to that effect at a time of re- 
ligious fervor. 

'Siin often needs rebuking at the time it is committed. 
But an invariable rule to do so may be too rigid. It dioes 
not give sufficient play for the exercise of sanctified judg^ 
ment. A variety of persons and circumstances require 
great wisdom^ and humility in reproving sin. 

. '^An inflexible rule" might redtice the Christian to an 
automaton. His service becoming stereotyped, might laclv 
heart and spontaneity and fitness. The right thing- may 
be done at the wrong time and place. 

'Silence in the presence of insults to' Christ and our- 
selves' may require more courage and self-control than 
speech. Silence might indicate zeal tempered with meek- 
ness and wisdom. It might manifest a degree of brother- 
liness and love not always found in prompt reply. 

The Christian worker was not apathetic in the pres- 

287 



288 Loyalty ta God. 

emce of sin, for he prayed for his companion; nor was he 
weaik, for he soiught toi enlighten^ hi^^ ignorance. 

The pastor said to the Christian man, "When yoai do 
speak he will listen with respect and weigh your words/' 
Accustomed to being answered, and perhaps with spirit, ne 
was trying your patience and the reality of your Christian 
faith and practice. 

Perhaps he would make you angry and take the sweet 
unction to his^ soul that he is as good as you or any pro- 
fessor of religion. Then he might say, "They all get an- 
gry, talk back and liye juist as I do. If they are saved, so 
am I, and if they get to heaven, my chances ,are aiS good as 
theirs." 

One S'cri^ture says, '^^^ Answer not .a fool according to 
his folly, lest thou be like unto him." But the next verse 
balances this: "Answer a fool according to his folly lest 
he be wise in his own conceit." Prov. 36 : 4-5. 

These Scriptures do not contradict, but co'mplement 
each other. They mean, sometimes, answer foolish peo- 
ple, and at other times keep silence in the presence of 
their folly. 

In deciding whether to speak or be silent we are to be 
led by providential openings', our sanctified common sense, 
the Word, the sense of "onght" and the Spirit of Grod. 
There is always a right way. And when we speak our 
words should be with graice seasoned with salt. We are to 
instruct those who oppose themselves in meekness of wis- 
dom, considering ourselves lest we also be tempted. 



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